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RATIO DISCIPLIBTJE* 



CONSTITUTION 



€K>ngregatio:n.a& churches 



PORTLAND: 



PUBLISHED BY SHIRLEY JLNO HYSE* 



1829. 



~ \s i 
c*PH 



DISTRICT OF MAINE, TO WIT : 

DISTRICT CLERK'S OFFICE. 

"KlE IT REMEMBERED, That on the tenth day of April, A. D. 1829, and in 
-*-* the fifty-fourth year of the Independence of the United States of America, 
Mr. Thomas C. Upham, of said District has deposited in this office, the title of a 
book, the right whereoi he claims as" proprietor, in the words following, to wit; 

Ratio Diseiplinae, or the Constitution of the Congregational Churches. Port- 
■and, published by Shirley & Hyde, 1829. 

In conformity to the act of the Congress of the United States, entitled " An 
Act for the encouragement of learning, by securing the copies of maps, charts, 
and books, to the authors and proprietors of such copies, during the times there- 
in mentioned •," and also to an act, entitled " An Act supplementary to an act. 
entitled An Act for the encouragement of learning, by securing the copies of maps, 
charts and books, to the authors and proprietors of such copies, during the times 
therein mentioned ; and for extending the benefits thereof to the arts of designing, 
engraving, and etching historical and other prints," 

J. MUSSEY, Chzrk of the District of Maine. 
A true copy as of record, 

Attest, J. MUSSEY, Clerk D. C. of Maine. 



Bertram S' ; 
March 1 , 193" 



ip 



1 

PREFACE. 

There is an account of the Order and Government of the 
Reformed churches of Bohemia, written by Commenius, and 
which bears the title of Ratio Discipline Fratrum Bohemo- 
rum. In imitation of that work, the treatise of the celebrated 
Cotton Mather, on the Government and Order of the Congre- 
gational churches, is entitled Ratio Discipline Fratrum 
Nov-Anglorum. As this treatise of Mather has ever been 
the subject of frequent reference and of great authority, it was 
thought advisable to retain the name of Ratio Discipline 
although the literal import of the words falls short of the extent 
of subjects, embraced in the present work. 

A concise treatise on Congregational Order and Faith has , 
been long needed. The subject, in its full extent, is not 
embraced in any one ancient work, but must be gathered from 
all. Those works are scarce ; are written in an antiquated 
style; and are perplexed with propositions and discussions, 
which have never been sanctioned by the Usage of the churches. 
The writer has endeavoured to extract from them, according 
to the best of his judgment, the admitted principles and order 
of the sect ; hoping, that what has been written, may be of 
some service to the cause of religion, notwithstanding its de- 
fects. It would have been greatly pleasing to him, if some 
other person had made the attempt ; but he had been taught, 
both by his own experience and by the testimony of others 
that the subject had already been neglected too long. A sense 
of duty, therefore, led him to the undertaking, although it was 
engaged in with reluctance ; and he now, with sincere desires 
for their welfare, submits it to the candour of the churches* 

THOMAS C. UPHAM. 

Bowdoin College, (Maine,) April, 1829, 



CONTENTS. 

CHAPTER I. 

ORIGIN OF CHURCHES. 

§ 1. General nature of a church, 

2. Reasons (ending to the introduction of a church state, 

3. Light of nature in reference to this subject, 

4. Of an objection sometimes made, 

5. Of man as a religious being, 

6. Of man as a social being, 

7. Social religious worship deduced from the light of 

nature, 

8. Of the need of Revelation, 

9. Authority, &c for a church state in the New Tes- 

tament, 

10. General internal constitution of a church, 

11. Characteristics of a true church, 

12. Concluding remarks, &c. 

CHAPTER II. 

CONGREGATIONAL CHURCHES. 

j 13. Of the visible and invisible church, 

14. No immutable form prescribed to the visible church, 

15. "Varieties of form and sects, 

16. Foundation or authorities of the Congregational system. 

17. Fundamental principles of the Congregationalists, 

18. Remarks on the preceding general principles, 

19. Facts on the origin of Congregational churches, 

20. Of the name, Independents, sometimes given, 

21. Origin and Import of the name, Congregationalists, 

22. Views of Congregationalists in respect to the primitive 

churches, 
23. Of the churches immediately after the Apostolic age. 

CHAPTER III. 

GATHERING OF CHURCHES. 

» 24. Duty of Christians to enter into a church state, 

25. Qualifications of church members, 

26. Testimonies of Congregational writers on this subject, 

27. Numbers requisite for a church gathering, 

28. Of articles of belief, 

29. Of the covenant and grounds of the same.. 
«§0. Cevenants authorized by scripture, 



CONTENTS. 

31. Sentiments of the Primitive and of foreign churches, 

32. Method of Proceeding; day of Prayer, &c. 

33. Assistance from the neighboring churches , 
Note. Form of a letter missive, 

34. Of the public religious exercises, 

35. Forms of church articles and covenants. 

CHAPTER IV. 

CHURCH OFFICERS. 

36. Need of officers in the Church shown from the light of 

nature, 
Note. Writings, &c. of Mr. John Cotton, 

37. Church officers recognized in the scriptures, 

38. Number of officers in Congregational churches. Ruling 

Elders, 

39. Further remarks on the office of Ruling Elders, 

40. Office of Deacons, 

41. Duties of Deacons, 

42. Further remarks on the duties of Deacons 5 

43. Induction of Deacons into office, 

44. Office of Minister or Pastor, 

45. Distinction of Ministers or Elders into Teaching or Pas- 

toral, 

46. Duties of a Minister, 

Note. On the mode of Preaching, 

47. Duties of a Pastor further considered, 

48. Of committees of laymen for religious purposes, 

49. Duties of the brotherhood . 

CHAPTER V. 

ADMISSION OF MEMBERS. 

50. Of the character of those who are to be admitted, 

51. Claims or right of such to admission, 

52. Statements of personal religious experience, 

53. Grounds or reasons of the foregoing practice, 

54. Examination of persons coming from other churches, 

55. Of admissions in reference to the right of voting, 

56. Propounding and the concluding ceremony of admitting, 

CHAPTER VI. 

CHOICE AND CALL OF A PASTOR. 

57. Of the internal or personal call of a minister, 

58. External call or call from the church, 

59. Church precedence in the call of a pastor, and 

grounds of it, 
'60. The precedence of the church in the pastoral call a 
Natural Right, 

61. Founded also on scripture authority and example, 

62. Necessary to the maintenance of purity in the ministry, 

63. The church has no coercive power over the Parish, 

1* 



VI CONTENTS. 

64. Grounds of the reference of the choice to the Parish of 

Society, 

65. The concurrent action of the two a matter of agreement, 

66. Of the support of the minister, 

67. Form of the call or invitation. 

CHAPTER VII. 

ORDINATION OF THE PASTOR. 

§ 68. Of the necessity and authority of ordination, 

69. Of the meaning and comparative importance of ordi- 

nation, 

70. Remarks on the early practice of the churches, 

71. Ordaining councils the representatives of the churches,. 
Note. Form of Letter Missive, 

72. Reasons for calling the neighboring churches to the 

Council, 

73. Of the admission of lay-members or delegates sent, 

74. Preparatory proceedings of the Council, 

75. Further proceedings of the Council, 

76. Ordaining Prayer, 

77. Import of the imposition of hands, 

78. Of the object and manner of the Charge, 

79. Of giving the Right Hand of Fellowship, 

80. Spirit of the Hand of Fellowship and closing services, 

81. Installation of a minister, 

82. Accountability of delegates and ministers to the 

churches, 

83. Of the members of a Council substituting others in 

their stead, 

84. Of inviting others to sit as members, who are not cho- 

sen by the churches. 

CHAPTER VIII. 

ORDINATION OF MISSIONARIES. 

§ S5. Occasions and need of Missionary ordination, 

86. Of ordaining tor distant churches at the invitation of the 

same, 

37. Ordination of Missionaries to the heathen, 

88. Certain early instances of missionary ordination, 

89. This practice a security to the heathen themselves, 

90. Its consistency with the church's right of election, 

91. Historical fact? illustrative of the practice, 

92. Formation of the Council, 

93. Council's proceedings and Religious exercises. 

CHAPTER IX. 

OF CHURCH CENSURES AND EXCOMMUNICATION 

^ 94. Design or object of church censures, 

95. Of suspension and excommunication when the offence 
' is private. 



CONTENTS. VH 

96. Punishment of public and known offences, 

Note. On the duty of pastors in respect to public 
scandals, 

97. Of the proper spirit or temper in dealing with offenders, 

98. Treatment and right of the excommunicate, 

99. Restoration of the offender on repentance, 

100. Of immediate separation from corrupt or scandalous 

churches, 

101. Of refusing to attend the sacrament with scandalous 

persons, 

102. Form of suspension, from Mather's Discipline, 

103. Form of excommunication, from the same. 

CHAPTER X. 

TRANSFERENCE OF RELATIONSHIP. 

104. Nature and obligation of the church covenant, 

105. The church to be consulted in cases of proposed re- 

moval, 

106. Of sinful and of doubtful cases of departure, 

107. Just or sufficient reasons of removal, 

108 Persons dismissed are to receive Letters of Dismissal, 

109. Of letters of recommendation without dismissing. 

CHAPTER XI. 

PASTORAL ASSOCIATIONS. 

110. Origin of pastoral associations, 

111. Objects of pastoral associations, 

112. General or State associations, 

113. Objects and religious exercises of General associations, 

114. Relation of clerical associations to the rights of the 

churches. 

CHAPTER XII. 

OF LICENSING TO PREACH, 

115. Early views of the churches in respect to preachers, 

116. Imperfect arrangements on this subject, 

117. Associations authorized to license preachers, 

118. Of the examination previous to licensing, 

119. Length of time for which licenses are granted, 

120. Form of the license, 

121. Of annulling or revoking licenses, 

CHAPTER XIII. 

REMOVAL OF MINISTERS. 

122. Early Congregational views of ministerial removals^ 

123. Treatises or authorities on this subject, 



viii 



CONTENTS. 



124. 1st class of cases, justifying a minister's removal, 

125. 2d class of cases, authorizing removal, 

126. Other occasions, authorising a minister's departure, 

127. Advice of a Council necessary in the removal of a 

minister, 

128. Testimonies in favor of the preceding principle, 
129* Of the calling, and the nature of the Council, 

130. Proceedings of the Dismissing Council, 

131. Recommendation of pastors regularly dismisse d. 

CHAPTER XIV. 

DISCIPLINING AND DEPOSING OF A MINISTER. 

§ 132. Of the necessity of some means of disciplining ministers, 

133. The minister amenable to his church, 

134. Evidence of such accountability from the scriptures, 
Note. On the practice of the primitive churches, 

135. Methods or process of disciplining a minister, 
138. Further considerations on this subject, 

137. Advice of Council in the discipline of a pastor, 

138. Proceedings and results of the Council, 

139. Of the testimony adduced against a pastor, 

140. Of the deposed minister's relation to the church, 

141. Subordinate means of pastoial discipline, 

142. Duty of neighboring churches in the case of neglecting 

discipline, 

143. Further proceedings of such churches in the above case. 

CHAPTER XV. 

COUNCILS. 

§ 144. Aces of communion according to the Syncd of 1662, 

145. Of the obligation of churches to seek advice, 

146. Of the persons composing Councils, 

147. Ancient testimonies on this subject, 

148. 'Of those who have the right of calling Councils, 

149. Obligation of the churches to regard Letters Missive, 

150. Of the feelings with which Councils should be sum- 

moned, 

151. Principles on which Councils are to decide, 

152. Of the weight due to the Advice of Councils, 

153. Advice ot Councils in matters merely prudential, 

154. Advice in matters of Conscience. 

CHAPTER XVI, 

MUTUAL COUNCILS. 

§ 155. Occasions of calling mutual councils, 

-156. Practice in selecting the council and letter missive, 

157. Mutual councils representative of all the churches, 

155. Mutual councils are ultimate tribunals, 



CONTENTS. IX 

159. Consociated or permanent mutual councils, 

160. Of the authority or powers of consociations, 

161. Historical remarks on consociations, 

162. Objections to permanent or consociated councils, 

163. Objections to councils, which are not permanent, 

164. Of the progress and improvement of the Congregational 

system. 

CHAPTER XVII. 

EX-PARTE COUNCILS. 

§ 165. Of the nature of Ex-parte Councils, 

166. Circumstances that warrant an aggrieved person or per- / 

sons in calling an Ex-parte council, 

167. Duty of the churches, summoned to an Ex-parte 

council, 

168. An Ex-parte allowable only on the refusal of a Mutual 

council, 

169. Proceedings of Ex-parte councils, 

170. Further proceedings of the same, 

171. Proceedings of the Ex-parte council in relation to the 

church, 
172^ Object and necessity of Ex-parte councils, 
173. The necessity of them superseded by consociations. 

CHAPTER XVIII. 

SYNODS. 

$' 174. Nature of synods and scripture grounds of the same, 

175. Powers and authority of synods, 

176. Of the members of synods and the calling of the same, 

177. Historical notices of synods, 

Note. On the authorship of the Cambridge Platform, 

178. Synodical decisions persuasive or advisory. 

CHAPTER XIX. 

DISCIPLINE OF WHOLE CHURCHES. 

§" 179. Congregational churches may dicipline each other, 

180. Method of discipline laid down in the Platform, 

181. Treatment of unoffending members in a corrupt church . 

CHAPTER XX. 

BAPTISM. 

§ 182. Significancy and subjects of baptism, 

183. Method of proceeding at baptisms, 

184. Mode of applying water in baptism, 

185. Administration of adult baptism, 

186. Relation of adult baptism to church membership, 

187. Of the agent or administrator in baptism, 



X C0NTEN1S. 

188. Of the right of a minister to baptize abroad, 

189. Administration of baptisim in private, 

190. Infant baptism, 

191. Relation of baptized children to the church, 

192. Of the baptism of adopted children, 

193. Duties of particular churches to their baptized children, 

CHAPTER XXI. 

HALF-WAY COVENANT. 

§ 194. Members and engagements entered into, 

195. Origin of the practice of half-way covenanting, 

196* Further remarks on the same subject, 

197. Early opposition to the system of half-way covenanting, 

198. Doings of the synod of 1662 on this subject, 

199. Views of the objectors to the synod's articles, 

200. Prevalence, results, and abandonment of the system. 

CHAPTER XXII. 

THE LORD'S SUPPER. 

§ 201 . Origin and permanency of the Lord's supper, 

202. Qualifications of those to be admitted, 

203. Admission to the eucharist, compared with admission to 

baptism, 

204. Mode of administering the Lord's supper, 

205. Right of a pastor to administer it in other churches, 

206. Frequency of this ordinance, 

207. Duty of the church to those who refuse to attend the 

Lord's supper from private prejudices, 

208. This sacrament administered to members of other sects. 

CHAPTER XXIII. 

CHURCH CONFERENCES. 

§ 209. Of Conferences as compared with other religious bodies, 

210. Objects of Church Conferences, 

211. Early views of Congregationalists on Conferences, 

212. Cotton's plan or proposition for conferences, 

213. Recent attempts to establish Conferences, 

214. Of the permanent regulations or constitutions of Confe- 

rences, 

215. Method of organizing Conferences, 

216. Meetings and religious exercises. 

CHAPTER XXIV. 

WORSHIP AND RELIGIOUS CUSTOMS, 



§ 217. No time sacred but the Sabbath, 
218. Form and ceremonies of worship, 



CONTENTS. 



'X' 



219. Of places of worship and dedications of the same, 

220. Custom in respect to ministerial exchanges, 

221. Days of fasting and prayer, and of thanksgiving, 

222. Of private religious meetings, 

223. Of the custom of renewing covenant, 

224. Form of the renewal of covenant. 



PART SECOND. 

CONFESSION OF FAITH. 

Chapter I. Of the holy Scripture, 

II. Of God and of the Holy Trinity. 

III. uf God's Eternal Decree, 

IV. Of Creation, 
V. Of Providence, 

VI. Of the fall of man, of sin, and of the punishment thereof, 

VII. Of God's covenant with man, 

VIII. Of Christ the Mediator, 

IX. Of Free- Will, 

X. Of Effectual Calling, 

XI. Of Justification, 

XII. Of Adoption, 

XIII. Of Sanctification, 

XIV. Of Saving Faith, 

XV. Of Repentance unto life and salvation, 
XVI. Of Good Works, 
XVII. Of the Perseverance of the Saints, 
XVIII. Of the Assurance of grace and salvation, 
XIX. OftheLawofGod, 

XX. Of the Gospel and of the extent of the grace thereof, 
XXI. Of Christian Liberty, and Liberty of Conscience, 
XXII. Of Religious Worship, and of the Sabbath Day, 
XXIII. Of lawful oaths and vows, 
XXIV. Of the Civil Magistrate, 
XXV. Of Marriage, 
XXVI. Of the Church, 
XXVII. Of the Communion of Saints 5 
XXVIII. Of the Sacraments. 
XXIX. Of Baptism, 
XXX. Of the Lord's Supper, 

XXXI. Of the state of man after death, and of the resurrection 
of the dead, 
XXXII. Of the Last Judgment. 



APPENDIX. 

Art: I. Congregational and Presbyterian Heads of Agreement, 
II. Saybrook Articles, 
III. Legal Rights of Churches and Parishes. 



CONSTITUTION 

OF THE 

CONGREGATION AIL CHURCHES. 

_$att dFir$st_ 

CHURCH ORDER AND GOVERNMENT, 

DEDUCED FKOM 

PLATFORMS, THE ACTS OF ASSOCIATIONS, COUNCILS, AND 

SYNODS, THE WRITINGS OF THE CONGREGATIONAL 

FATHERS, AND USAGE. 



CHAPTER FIRST. 

ORIGIN OF CHURCHES. 

§. 1. Of the general nature of U Church. 

Something more than two centuries ago, there tame 
into being m Old England a brotherhood of Christian 
assemblies, who early assumed to themselves, and have 
borne the name of the Congregational Churches, 
After various vicissitudes and removals, in the expecta- 
tion of a less restricted exercise of their religious rights, 
many of this sect in the course of a few years planted 
themselves in North America, where they have grown 
up, and have sent out numerous and goodly branches. 

It is the object of this Ratio Discipline to give some 
account of the Principles and Practices of these favored 
Churches ; it being important, now that we are spread 
abroad over the land, and are perhaps too apt to forget 
our small beginnings, to maintain an acquaintance at 
least with the ecclesiastical doctrines of our revered 
forefathers, which are the great bonds and preservers of 
our association and name. This is the object, particularly 
had in view. 

But before we are prepared to enter into the consider- 
ation of the Church state, as modified by the principles 
of a sect, it seems suitable to say something of its gen- 
eral nature ; it being remembered, however, that our 



14 ORIGIN OF CHURCHES. 

work is essentially Historical, and that it is the intention 
of the writer, even if he should sometimes have the ap- 
pearance of speaking in his own name, to act merely as 
the scribe and interpreter of his fathers and brethren, the 
Congregationalists. When, therefore, we look at the 
general nature of a Church, without inquiring particularly 
into its interior and specific organization, it is perhaps 
sufficient to say of it, that a Church, (that is, a particular 
Church,) is a company of professed believers, associated 
together for the worship of God, for the observance of 
Christian ordinances, and for mutual help and edification 
in religious things. The minute and precise inquiries, 
which are hereafter to be entered into, in unfolding the 
Constitution of Congregationalism, will help to explain 
and define these more general expressions on this subject. 

§. 2. Reasons tending to the introduction of the Church 
state. 

It is natural to inquire, when we see a number of per- 
sons, united together with particular objects in view, as 
to the grounds or reasons of that union. And if it be 
not only natural, but important in other cases, we may 
well conclude, it is not less so in the present. The acts, 
which are performed in a Church state, such as the 
worship of God, the celebration of Christian ordinances, 
^utuai instruction and watchfulness and intercessions, 
are certainly of no small consequence. We say, then, in 
answer to the inquiry, relative to the union of men for 
these desirable and precious purposes, that the grounds 
or reasons of a Church state, are of a two-fold nature ; 
being deducible in part, in the first place, from the light 
of nature, and, in the second, more fully from the revealed 
will of God or the Scriptures. 



ORIGIN OF CHURCHES. 15 

§. 3. The light of nature in reference to this subject. 

Although we are greatly favored in the enjoyment of 
biblical instruction, yet there are undoubtedly many 
things, in which we are left to the dictates of common 
sense and experience ; and we are to understand by the 
light of nature itself, no other than the indications of the 
common reason, the common sense of mankind. Con- 
gregationalists strenuously contend, that we ought to be 
scrupulous in our adherence to the Scriptures, so far as any 
information can be obtained from that source, in respect 
to ecclesiastical concerns ; but it has, nevertheless, been 
a prevailing opinion among them, even from the days of 
their founders, that in some cases we may safely rest on 
the decisions of our natural understandings. According- 
ly in the Cambridge Platform, which was first adopted in 
1648, and is one of the most authentic, if not the earliest 
document recourse can be had to, we find reference ex- 
pressly made to equity, the law of nature, and common rea- 
son. See Chap. XI. on the Maintenance of Church officers. 

On the 10th of September 1679, the Platform was 
unanimously, for the substance of it, re-approved and 
accepted by a Synod of the Churches in the Colony 
of Massachusetts, held at Boston. And again, at a peri- 
od not long subsequent to that Synod, we find in certain 
Propositions, published by an assembly of ministers at 
Cambridge, and growing out of the Platform, the follow- 
ing expressions, having relation to the subject of this sec- 
tion, "Particular churches, having the same original 
ends and interests, and being mutually concerned in the 
good and evil of each other, there is the light of na- 
ture as well as of Scripture, to direct the meeting of 
Churches by their delegates, to consult and conclude 
things of common concernment unto them." 

That there may be a correct and satisfactory under- 



16 



ORIGIN OF CHURCHES. 



standing on this important point, we quote also some 
passages from the approved and learned work of Mr. Sam- 
uel Mather, entitled An Apology for the Liberties of 
the Churches in New-England. The extracts are from 
the prefatory Discourse concerning Congregational 
Churches.,— " We think indeed, (says Mather,) that there 
are some circumstances, relating to the worship of God 
and the government in these churches, which, agreeable 
to what is practised in other societies, may be regulated 
by natural light and christian prudence according 
to the general rules of God's word, which ought forever 
to have a particular regard paid unto them." — And again 
in a subsequent part of the same Discourse, " I have ob- 
served already concerning some circumstances in the 
worship of God and the government of particular church- 
es, that natural light and christian prudence, according 
to the general rules of GodV word, may regulate them. 
And, therefore, it seems to arise from a captious and quar- 
relsome humor, when any cry out upon us, Where are 
your positive commands, produce your express institution 
for this practice and the other custom in your churches, 
for in such things the light of nature is sufficient to 
direct and guide us."* 

In sentiments of this kind, Congregationalists agree 
with many distinguished and worthy writers of other de- 
nominations of Christians. Says Richard Hooker, the 
famous author of Ecclesiastical Polity, (Book I. sect. 8,) 
" The general and perpetual voice of men, (that is, the 
general and prevailing sentiment of mankind,) is as the 

* Tbe work of Mr. Mather, (son of Cotton Matber,) was printed in 1738. It 
exhibits a great acquaintance with the subject of Congregationalism, and we shall 
have frequent occasion to refer to it. In the work of Mr. John Wise, paster of 
a church in Ipswich, printed in 1772, we have a confirmation af the statements 
of this section in tbe very title page, which reads thus •, A Vindication of tbe 
Government of New England Churches, drawn from Antiquity ,the Light of na- 
tyire, Holy Scripture, and from the Dignity divine Providence has put upon it, 
<fcc, See Wise's work, chapters I. and IL of his Second. Demonstration. 



ORIGIN OF CHURCHES. 17 

sentence of God himself; for that, which all men have 
at times learned, nature herself must needs have taught, 
and God being the author of nature, her voice is but his 
instrument. By her, from Him, we receive whatsoever in 
such sort we learn. Infinite duties there are, the good- 
ness whereof is by this rule sufficiently manifested, al- 
though we had no other warrant besides to approve them.'* 

But there is still higher authority, that of the Apostle 
Paul, who evidently defends the doctrine of natural judg- 
ments of right and wrong in that remarkable passage^ 
(Rom. chap. II. 14, 15,) " For when the Gentiles, who have 
not the law, do by nature the things contained in the law, 
-these, having not the law, are a law unto themselves, which 
shew the work of the law written in their hearts, their con- 
science also bearing witness, and their thoughts the mean- 
while accusing, or else excusing one another." 

And in addition to this passage, we find the Apostle 
frequently referring to the light of nature in proof of what 
he himself delivers, as in the 9th chapter of 1st Corinthians, 
where he refers, in support of the doctrine, that the labors 
of the minister ought to be compensated, to the common 
judgments and practice of mankind ; to the shepherd, 
whom all men consider entitled to a share in the milk of 
the flock, and to the vine dresser, who rightly participates 
in the fruits of the vineyard. There is also a similar 
course of reasoning on the subjects introduced at chap. 
XL &— 16, and chap. XIV. 33—40 ; that is to say, an 
appeal is evidently made to the common sentiments of 
mankind as to what is according to nature, decent, order- 
ly, and proper. 

§. 4. Of an objection sometimes made. 

It should be remarked, however, that objections have, 
from time to time, been made to these views. Of these, 

2* 



«« ORIGIN OF CHUR€H£!S h 

the one most insisted on, and the only one perhaps neces- 
sary to be specified here, is involved in the following pas- 
sage of Scripture ; 

Rom. xiv. ^3, "And he that doubteth, is damned if 
he eat, because he eateth not of faith, for whatsoever is 
Tiot of faith is sin.'' The objection, founded on this pas- 
sage, is particularly mentioned in the work of Richard 
Hooker above named, -(Book II. sect. 4. ;) and in such a 
way as to lead us to suppose, that it was much insisted 
on in his time by certain Dissenters from the Church of 
England, and probably by some Congregationalists. — The 
argument seems to be this ; Whatsoever is not of faith is 
sin ; but faith, as the term is more commonly used, has 
reference to the declarations of the Word of God ; there- 
fore, whatsoever is not done according to the express 
precepts of the Scriptures, is sin ; aad the inference, 
drawn from these positions, was, that in all matters of a 
Church or ecclesiastical nature; we are not at liberty to 
act without an express Scripture warrant. 

But let us now briefly consider the nature and appli- 
cability of this objection.— The principle, involved in the 
passage, when taken in connection with the related pas- 
sages and properly interpreted, seems to be this ; that, in 
doubtful cases, if our faith or belief, founded on the dec- 
larations of Scripture, lead us to a particular course of 
conduct, we are in duty bound to pursue that course, 
rather than the opposite or a different course. If, for in- 
stance, takmg the very case which the Apostle is partic- 
ularly remarking upon, a person deems it a scriptural 
injunction to refrain from the eating of meats: under cer- 
tain circumstances, it is incumbent on him so to db ): al- 
though his views of the meaning of the Scriptures may 
be erroneous. On the other hand, if a person seriously 
considers the Scriptures as authorizing him to eat meatsv 



ORIGIN OF CHURCHES. 1$ 

he is at liberty to eat ; the conduct of the individuals in 
either case being regulated by their faith or belief. This 
is the doctrine in the case particularly had in view by the 
Apostle ; and we may suppose also in certain other cases of 
an analogous nature. And accordingly supposing our- 
selves to be at liberty to extend the principle to the sub- 
ject under consideration, the result will be, if a person 
believe, or be persuaded, that certain obligatory principles 
and practices relative to Church Government, be declared 
in the Scriptures, it is his duty to adopt and follow them, 
although others may have different views of the Scriptural 
declarations. The statement, therefore, that whatever 
is not of faith, is sin, does not necessarily imply, that 
we can do nothing but what is expressly laid down in the 
Scriptures. It merely expresses this ; That whatever we 
conceive to be laid down in the Scriptures, according to 
our careful and conscientious interpretation of them, 
ought to be binding upon us. But we are still left at lib- 
erty in those cases, which we do not consider to be decided 
upon by the Scriptures, to govern ourselves by the best 
dictates of our unassisted judgment or reason ; and also 
where the Scriptures are very express, we may rightfully 
aim to confirm and illustrate its precepts by an appeal to 
the natural understanding ; making it a serious study, as' 
it is an interesting and important one, to examine into the 
nature of man as a religious and social being, and thence 
deducing rules of duty and of government.* 

* Although we have thus laid it down, as an established principle of 
Congi'egationalists^bat we may consult the light of nature in some cases even 
in ecclesiastical matters, still it should be noted, that various remarks are to be 
found in the documents, relative to our Church polity, which, taken by them- 
selves, would not seem to sustain this view. The Cambridge Platform itself 
is exceedingly strict, in binding the Churches to a consultation of the Divine 
Word, and in limiting mere human discretion But the doctrine, above laid 
down, is not founded on an insulated passage merely, which perhaps some other 
insulated passage might perplex and render doubtful ; on the contrary it is 
gathered from the whole history of the Congregational fraternity, and is given ; 
as the sense of the Churches in general, although different notions may have 
prevailed in the minds of some individuals, and even have enjoyed a temporary 
ascendancy at some particular periods. In a few words the doctrine is this 



20 ORIGIN OP CHURCHES. 

§. 5. Of man as a religious being. 

The alleged views, relative to the authority of the 
dictates of the light of nature on ecclesiastical subjects, 
would be less creditable perhaps to the worthy fathers of 
the Congregational system, if man were not a religious 
being ; that is to say, endowed with capacities for the 
worship and service of the Deity, and placed in a situa- 
tion, rendering such service and worship a duty. The 
history of the world, and the sentiments of the most es- 
teemed writers in all ages of mankind, show, that he is 
such. Heathen nations, who have never been favored 
with the Old Testament and with Christian instructions, 
have, nevertheless, evinced, by their worship of the heav- 
enly luminaries, and of woods, fountains, and animals, 
that man, although he may have erred as to the proper 
object of worship, still was designed to worship some* 
thing ; that worship, that the reverence of some higher 
existence, that religion is essential to his nature. Many 
uninspired writers of great note in civilized and Chris- 
tian lands, as Des Cartes and Locke,* looking at the ques- 
tion independently of the Scriptures, have agreed in 
considering the idea of God, either as innate in the hu- 
man mind and connatural with it, or as certainly and 
clearly discoverable by the legitimate exercise of its pow- 
ers. The very first lines of the Congregational Confes- 
sion of Faith of 1680, fully authorized no doubt in the 
opinion of the writers by the Scriptures themselves, ex- 

that in many things of an ecclesiastical nature, especially such as are of beading- 
concernment, we are encouraged to look to the Scriptures for express direc- 
tions, hut in some other cases, where God has not seen fit to give such express 
directions, he has left us to the guidance of our natural judgments. This is 
believed to be truly and emphatically the sentiment of the Churches at the present 
day.— See, (in addition to Mather already quoted,) the work of an earlier and 
very able writer, Dr. John Owen, entitled. An Enquiry into (he Original, Nature, 
Institution, Power, Order, and Communion of Evangelical Churches, Chap. l. 
Sec. 6, Chap. II. Sec. i, 

* Des Cartes' Principia, Pt. I. §§. 13, 14 ; Locke's Essay, Bk. I. Ch. iv. II. Ch* 
tariil. 



ORIGIN OF CHURCHES* % I 

pressly declare, that " the light of nature, and the works of 
creation and providence do so- far manifest the goodness, 
wisdom, and power of God„ as to leave men inexcusable." 
And this is warranted by the Bible. " The invisible 
things of Him > (says the Apostle, Rom. 1 : 20,) from 
the creation of the world are clearly seen, being under* 
stood by- the things that are made, even his eternal power 
and godhead ; so that they are without excuse" 

Now if it be true, that man is a religious being, and 
that such is his character as taught by the light of nature 
independently of the Scriptures, then the same natural 
reason would lead us to expect, that he would put forth all 
the acts befitting, and corresponding to such a character. 
And accordingly we see him fulfilling the sacred offices 
of worship in the solitary place, such as may suit his con- 
venience or the mood of his mind ; perhaps in the desert, 
perhaps in the hidden cavern, or in the retirement and 
shades of the forest. But it was a saying of one of the 
wise Ancients ; " Man is not born for himself alone." 

^>. 6. Of man as a social being. 

And hence we are to consider man, not only as a reli- 
gious, but as a social being. Man is not created in soli- 
tude, but in society. When he first opens his eyes on the 
wonderful things of the world, he beholds those, who 
bear the same image with himself. From the beginning 
he is borne in the arms ; is cradled on the bosom ; and 
hears the sweet accents of his fellow creatures. As he 
grows up from the period of infancy, he clearly discov- 
ers the social propensity of his nature. When children 
are old enough to go out into the woods, to range the 
pastures, and to plunge into the waters, we find them 
happy and rejoicing, when together, but in general, dis- 
contented and sullen when alone. And when again we 



%% ORIGIN OF CHURCHES. 

behold men, in the maturity of life, gathering themselves 
in cities ; when, as in some periods of history, we see 
them leaving in vast hordes their native land, seeking out 
more auspicious settlements ; when we witness them con- 
gregated in great empires and acting for the most part in 
vast united bodies both in peace and in war, is there any 
longer room to doubt, that men are made for society, that 
the love of society is natural to them, that it is an ulti- 
mate propensity of their constitution ? 

^. 7. Of social religious worship as deduced from the 
light of nature. 

Now if man be a social being, this law of sociability 
will show itself in religious feeling and action, as well as 
in multitudes of other things. If men, obeying the ten- 
dencies of their nature, meet together in legislative halls 
for civil and political deliberations, is it not equally agree- 
able to their nature and to common sense and reason, that 
they should assemble, in like manner, in as deep, and so- 
licitous consideration on their religious concerns? If 
there be in men certain principles, which ensure the un- 
ion of their persons and the concentration of their efforts 
in the pursuit of wealth, power, and empire, then cer- 
tainly the most unfavorable views of human nature will not 
deny, that there are in men principles, which will induce 
them, in some degree at least, to bring together their 
purposes and feelings in the worship of the Most High. 
If man be naturally in some sense a religious being, look- 
ing upward to some Supreme Intelligence to support his 
weakness and to guide his ignorance ; and if he be also 
a social being, then sociability and religious feeling must 
come together ; and while we are permitted to worship, 
under the solitary tree of the forest or alone beneath the 
open canopy of heaven or wherever we may choose, we 



ORIGIN OF CHURCHES. 23 

shall also worship with our neighbor, calling together 
our kindred, assembling in one conjoined and beautiful 
act of homage those of different ages and sexes, the 
cheerful simplicity of youth, and the severe wisdom of 
age. 

" Without the worship of God in societies, (says the 
venerable Owen,) there would be an absolute failure of 
one principal end of the creation of man ; nor would any 
glory arise unto God from the constitution of his nature, 
so fitted for society, as that it cannot act its own powers 
without it." Owen's Enquiry into the Original, fyc. of 
Churches, chap. I. sect. 6. — Congregationalists, therefore, 
regard it as a dictate of our nature, of our intellectual 
and moral constitution, and as such fully discovered by 
the feelings and practice of the great body of mankind 
in all ages, that it is suitable and incumbent on men to 
perform at times acts of worship in company. And ac- 
cordingly it follows, that we may in part look for the 
foundation of Churches or of a church state in human 
reason, or what may be otherwise called the light of na- 
ture, since social worship is allowedly an important 
condition and object of such a state. 

§. 8. Of the need of Revelation. 

Although in the language of the worthy writer referred 
to in the last section,* " The power and necessity of act- 



* The very learned and pious Dr. Owen, justly reckoned one of the guides and 
fathers of the Congregational churches, was born in 1616, at Haddam, in Oxford- 
shire, England. He was educated at Queen's College, Oxford, which he left in 
J 637. In 1643, he went to Coggeshall and gathered a church on Congregational, 
or what were then commonly called, Independent principles ; bis adherence to 
which he had previously made known. He once expected to remove to this coun- 
try, and settle in New England, but was prevented for some cause. He was 
abundant in labours, and of ardent piety. He wrote many books ; one in par- 
ticular, having relation to the subject of this work, entitled, An Enquiry into the 
Original, Nature, Institution, Power, Order, and Communion of Evangelical 
Churches.— This work was not published until after the author's death, which 
took place at London, 1683. — There is also an anonymous work, first printed in 
1667, and attributed to Dr. Owen, entitled, .4 Brief Instruction in the Worship of 
God and Discipline of the Churches of the New Testament, fyc. 



24 origin of churches, 

ing together is given unto our nature for this end prin- 
cipally, that we may thus glorify God, in and by the 
worship, which he requires of us ;" a statement, which 
implies, that without such conjoined and associated wor- 
ship, we should act against the highest end of that nature ; 
still we are to consider it a great happiness, that God has 
not left us to the light of reason alone. One part of a 
church state is associated worship, and so far reason may 
be our guide, for nothing is more reasonable than such 
worship ; and in the course of these inquiries, we shall 
find it satisfactory, in other respects also, to rest upon its 
intimations ; but it is freely conceded, that human reason, 
however clearly it might have indicated the propriety of 
an association of worshippers, could never of itself have 
laid the foundations of a Christian church. 

The light of nature alone never could have disclosed 
the aggravation and the extent of sin ; the light of nature 
never could have fully and satisfactorily declared the 
dreadful danger, attendant upon all sin unrepented of ; 
from this source alone we could never have become ac- 
quainted with the divine character and mission of Jesus 
Christ, and with the symbolical sacraments of the Supper 
and of Baptism. Even the church of the Old Testament was 
visited with hopes, and was charged with duties, and was 
subjected to arrangements, which implied the controlling 
interposition of a Divine Revelation ; and much more 
then the church of the New Testament, " For God, who 
at sundry times and in divers manners spake in time past 
unto the fathers by the prophets, hath in these last days 
spoken unto us by his Son." On the subject of the 
Evangelical church state, as well as on others of a more 
personal nature, although we are not required to renounce 
our reason, we are seriously required to resort to it, as 
those, " who have the sure word of prophecy, to which 
they do well to take heed as unto a light, shining in a 
dark place.'* 



ORIGIN OF CHURCHES. 25 

§, 9. Authority and directions for a Church state in 
theNeio Testament. 

Guided then by the sure instructions of the Holy Word, 
let us attempt to examine the New Testament, and to 
consider what has resulted from the coming of Christ in 
reference to the subject before us. And in entering into 
this inquiry, it must be considered exceedingly obvious, 
that the Saviour's Advent has laid mankind under new 
obligations ; and especially so, those, who have received 
Christ in the character of Redeemer, and have reason 
to regard themselves as his followers, for they are under 
Christ in a peculiar sense, and are not at liberty to con- 
sider themselves their own. "None of us liveth, (saith 
the Apostle, Rom. xiv. 7, 9,) to himself, and no man di- 
eth to himself. For whether we live, we live unto the Lord, 
and whether we die, we die unto the Lord ; whether we 
live, therefore, or die, we are the Lord's. For to this end 
Christ both died, and rose, and revived, that he might be 
Lord both of the dead and the living." — Christ then being- 
acknowledged in general to be the ruler of his people, we 
are to inquire more particularly both as to what rights he 
possesses, and as to what duties he has enjoined. And (1) 
he has the right to direct his people and to require their 
obedience, derived to a certain extent from, and as a con- 
sequent on the blessings he has conferred. — Christ is spok- 
en of, (John I. 9,) in reference to the instructions, of 
which he is the author, as the " true light, which lighteth 
every man, that cometh into the world." The Apostle 
Paul, in allusion to their redemption from sin, repeatedly 
says of Christians, they are " bought with a price ;" 
and also in another form of expression, but of similar im- 
port, he speaks of them, as " purchased by the blood of 
Christ." — But it cannot be considered necessary to dwell 
at any length here on the blessings, of which Christ is the 
3 



26 ORIGIN OF CHURCHES. 

source to his beloved people. They are very clearly and 
amply disclosed in the annals of his holy and perfect life ; 
in the story of his incarnation, of his toils and sufferings, 
of his agony in the garden and on the cross, of his ascen- 
sion and his intercessions in the presence of the Most 
High. 

And on the general principle, that the bestowment of 
benefits creates and authorizes in the bestower a pecu- 
liar interest in the recipient, it is an obvious inference, 
that Christ, who has done so much for his people, has ac- 
quired rights in the direction and government of them, 
founded on his unexampled love. 

(2) But on looking a little further into the New Testa- 
ment Scriptures, we cannot fail to discover, that express 
and ample powers are conferred on the Saviour in these 
respects; that they are not merely constructive, but 
direct. — Of old, God said unto the Saviour, more than 
he said at any time to the angels, " Sit on my right 
hand, until I make thine enemies thy footstool." God 
appointed him " heir of all things, by whom also he 
made the worlds." And' again, God hath " given him 
power over all flesh, that he should give eternal life to as 
many, as God hath given him." " Giving thanks (says 
the apostle) unto the Father, who hath deliveied us from 
the power of darkness, and hath translated us into the 
kingdom of his dear son ;" " Who hath put all things un- 
der his feet, and gave him to be head over all things to 
the Church."* So that Christ, by the ordination of God, 
is the giver of everlasting life, the king of saints, the head 
over all to the Church or for the good of the Church, and 
the heir of all things ; and being such, he evidently pos- 
sesses authority, in virtue of this divine ordination, to 
constitute a Church state, with such ends and according 



[ Heb. I. 2, 13, Join 17 : 2, Coioss. 1 ; 12, 13. Eph. 1 : 22. 



ORIGIN OF CHURCHES. 2? 

to sach order, as shall seem suitable. He is not only the 
redeemer, but the ruler of his people ; not only the son, 
but the heir, not only the purchaser, but the bestower 
of everlasting life, having, in the language of the apostle 
to the Colossians, " in all things the pre-eminence ;" and 
therefore, it is right and becoming, that all his followers 
should look to him with humility as their law-giver ; 
knowing, that the Shepherd, who has shown such infi- 
nite kindness to his flock, will order nothing but in great 
wisdom and mercy. 

And accordingly Christ, in the exercise of the power 
vested in him, hath, either directly of himself, or indi- 
rectly by the teachings of the apostles, left instructions 
to these ends, that God is to be worshipped, which we 
learn also from the light of nature and from the Old Tes- 
tament Scriptures ; that it is incumbent on men to wor- 
ship him in company, not forsaking the assembling of 
themselves together, which is also agreeable to the light 
of nature and likewise to the instructions of the Old 
Testament ; that it is the duty of men to be baptized, 
a symbol of the needed purification of the heart ; that 
it is their duty to partake of bread and wine in remem- 
brance of his crucifixion and atonement ; that they are 
to renounce the selfish pursuit of the things of the 
world and to live together as brethren, in the exercise of 
mutual sympathy, love, and kindness. And thus he has 
in great mercy laid down the distinctive, the holy, and 
excellent principles of a church state, essentially dif- 
fering from what could have been suggested by the mere 
light of nature ; differing in certain obvious respects 
from that imperfect antediluvian church state, which 
seems to have bound together in certain peculiarities of 
belief, hope, and practice, those who " called themselves 
by the name of the Lord ;" differing also in a very 



2S ORIGIN OF CHURCHES. 

marked manner from the ancient Jewish Church ; which 
has already been recognized in all parts of the world, 
and shall continue, as long as time lasts, a source of 
great consolation and blessedness. And it must, there- 
fore, be considered the duty of all Christians, founded 
on reason and on the explicit injunctions of their ex- 
alted and blessed Redeemer, to associate together for 
worship, for the maintenance of the ordinances of Bap- 
tism and the Eucharist, and for the enjoyment of mutu- 
al instruction and prayer, and such other religious and 
brotherly offices, as are indicated in the word of God. 

§. 10. Of the general internal constitution of a church. 

But it remains to be inquired further, How this eccle- 
siastical union of his followers, which the Redeemer was 
authorized to appoint and require, is to be sustained and 
perpetuated ? And it might be answered in general terms, 
that it is to be done by the love of Christ ; for he hath 
said of his disciples, " Lo I am with you always, even to 
the end of the world," Matt. 28 : 20. But then it ought 
to be remembered, that the love of Christ, like the agen- 
cy of God, acts by means, and in concert with the estab- 
lished principles of our nature. Look then, for a further 
illustration of the general nature of the Christian Church 
at that instructive declaration of the Apostle, (Eph. 2 : 
19 — 22,) whom we are bound to consider as speaking the 
mind of Christ ; Now therefore ye are no more strangers, 
but fellow citizens with the saints and of the household of 
God, and are built upon the foundation of the Apostles 
and Prophets, Jesus Christ himself being the chief cor- 
ner stone ; in whom all the building, fitly framed together, 
groiceth unto an holy temple in the Lord, in whom ye al- 
so are builded together for an habitation of God through 
the Spirit.'' 



rfRftflN OF CHURCHES. 2$ 

In this passage, we have obviously these general views ; 
(1) Christ himself is the head of the Church ; the begin- 
ning, the foundation, the chief corner-stone, without 
whom it does not, and cannot exist. And this agreed 
with what has been shown more at length in the preced- 
ing section. — (2) It is further very clearly implied in this 
passage that there is an analogy between the Church as 
remodelled and completed in the New Testament, and 
households and cities : a truth, which lets us at once into 
its internal constitution. For the light of nature teaches 
us, as all will allow, that, in households or families, there 
must be imperative regulations or laws ; and that there 
must be both government and subordination. It is the 
same in cities ; there must be a magistracy, laws, and obe- 
dience ; it being impossible, that cities, or other civil- 
communities, or corporations of any kind, should exist 
without them. Hence the constitution of a Christian 
Church implies not only the association together of in- 
dividuals for express purposes, but also that Christ's house, 
which is only another name for such ecclesiastical associ- 
ation, has its principles of government and action, its laws 
and officers, not less than families and civil communities. 
Christ is the founder and lawgiver ; and in the exercise 
of his character as such, he requires of the members of 
his household, the citizens of his New Jerusalem, the re- 
cognition and observance of such laws, as are suitable and 
necessary ; whether we gather them from the light of na- 
ture, from the covenants and church state of the Old Tes- 
tament, from the example and the epistles of the Apostles, 
or from his own holy example and instructions. — And 
here comes the answer to the question at the head of the 
section, viz. That the Church under Christ is to be sus- 
tained and perpetuated by its covenants, principles, and 
tews ; by the due appointment of officers, and the subor- 
3* 



30 ORIGIN OF CHURCHES, 

dination of members, and the conscientious discharge of 
duties in all stations ; in a word, by enabling the holy prin- 
ciple of evangelical life to grow up, and flourish, and 
multiply through the medium of an authorized and appro- 
priate organization. 

§. 11. Of the characteristics of a true Church. 

In view of what has been said, it will perhaps not be diffi- 
cult to indicate some, (not professing to go into a minute 
examination of the subject,) of the general characteristics 
of a true Church state ; such as naturally and necessarily 
flow out from its very nature, from its origin, its design, 
and tendencies ; and are not dependant on the name that 
is borne, nor necessarily involved in the minor, and non- 
essential arrangements of outward organization. — (1) It 
must, in the first place, be deemed an admitted and fixed 
principle with all persons, that every true church adopts 
the doctrines of the Word of God. The church, as we 
have had ample occasion to see, is founded on Christ as 
its head and chief corner stone ; but Christ assures us, h'e 
came not to destroy the Law and the Prophets, but to fulfil. 
The Word of God, therefore, (not a part, but the whole,) 
the Law, the Prophets, and the Apostles must furnish its 
Creed ; Christ himself, as in matters of mere form and 
discipline, being the foundation. It is said at the close 
of the Apocalypse, if any man shall take away from the 
words of the book of this Prophecy, God shall take away 
his part out of the Book of Life, and out of the holy city. 
And the spirit of this denunciation undoubtedly embraces 
associations, as well as individuals ; leaving no man and 
no body of men at liberty to take from, annul, or alter, ei- 
ther directly or indirectly, the doctrines of the Divine 
Word. 

(2) A second mark of a true Church, is tlie maintc- 



ORIGIN OF CHURCHES. 31 

nance of discipline, and of religious instruction. In res- 
pect to the article of discipline, it must be sufficiently ob- 
vious, that no Church can be regarded as a true Church, 
unless it sets itself strictly and effectually against all per- 
sons outwardly vicious, such as drunkards, swearers, blas- 
phemers, and sabbath-breakers, and also against all others, 
who are not found to sustain such a character, as may just- 
ly be expected of a professed follower of Christ. " Ye are a 
chosen generation, (says the Apostle Peter, I. Ep.2 : 9,) 
a royal priesthood, an holy nation, a peculiar people." — 
And also the neglect of the suitable and appointed means 
of religious instruction will not less imply forfeiture of 
the character of a true Christian Church. This position 
is equally obvious with what has been stated in respect to 
matters of discipline ; inasmuch as all allow one great ob- 
ject of the union of believers in a church state to be mu- 
tual support and edification. " Wherefore comfort your- 
selves together, and edify one another even as also ye do;'' 
Thess. I. Ep. 5:11. " How is it then, brethren ? when ye 
come together, every one of you hath a psalm, hath a doc- 
trine, hath a tongue, hath a revelation, hath an interpretation. 
Let all things be done to edifying;" Cor. I. Ep. 14 : 26. 
Let it be noticed, however, although there be a distinc- 
tion between a true and a false Church, every commu- 
nion of Churches, or in other words, every religious sect 
must judge for itself as to this thing. All religious com- 
munities have the Bible before them, the code of the 
eternal God; and they are at liberty, and it is their duty 
to interpret it rightly, and to apply the results, at which 
they arrive, to their own state and conduct, and that of 
others. But the right is reciprocal, and all other religious 
bodies possess it equally. The day, when one religious 
sect could bind its interpretations of scripture upon anoth- 
er, however candidly made, except in the way of friendly 



32 Origin of churches. 

advice, persuasion, and admonition, is passed ; and hap- 
pily, both for the peace of the world, and the advance- 
ment of the cause of Christ, that of religious freedom is 
begun. 

§ 12. Concluding Remarks, fyc. 

We indulge the conviction, that we have now arrived 
at the true sources of a Church-state, especially of an 
Evangelical Church-state, including not only the author 
and objects, but the methods of its perpetuation ; at 
least, we have not failed to give the sentiments of Con- 
gregationalists in reference thereto, as written in their 
ancient books, and as disclosed in various ways from 
one generation to another. And we may safely take it 
upon ourselves to say, that the principles, at the founda- 
tion of our ecclesiastical structure, were carefully exam- 
ined by men of great experience and prudence, and also 
of undoubted learning, especially in the Scriptures. The 
venerable wisdom of John CoUon, and the logical acute- 
ness of Mr. Hooker of Hartford, stood side by side, and 
shoulder to shoulder, with the learning and sagacity of 
Robinson and Owen ; not to mention many other re- 
nowned names, that had a share in framing its goodly 
proportions. And we may confidently aver of such an- 
edifice, erected with great labour, sanctified by prayer, 
and now rendered venerable by age, that it is not to be 
lightly esteemed, still less wantonly abandoned. But it 
becomes us, as in the days of Jeremiah, " To stand in 
the ivay, and see, and ask for the old paths, where is the 
good way, and walk therein, and we shall find rest for 
&ur souls/' 



CHAPTER SECOND. 

CONGREGATIONAL CHURCHES; 

§. 13. Distinction between the visible and invisible church. 

It seems suitable here, to allude very briefly to the dis- 
tinction, which has sometimes been made between the 
Visible and Invisible Church.— (1) The word Church, 
when qualified by the epithet invisible, includes the 
whole body of the faithful ; to whatever land they belong, 
and to whatever Christian sect they attach themselves. 
Whoever truly possesses the elements of Christian char- 
acter, is a member of the Invisible Church; and as such 
possession is neither restricted by party names, nor cir- 
cumscribed by geographical boundaries, it may confident- 
ly be assumed, that the limits of Christ's unseen house* 
hold are known only to God, the searcher of hearts. 

(2) The Visible church is any number of persons, who 
give credible evidence of Christian character, by pro- 
fessedly and apparently endeavoring to walk in the way 
of the divine commandments, having associated them- 
selves together according to authorized church order, and 
with the objects in view, recognized in such order. — So 
that invisibility, when the term is applied to the Church 
state, has reference to the existence of the Christian prin- 
ciple merely ; while visibility relates to its outward man- 
ifestation, or what is supposed to be such manifestation. 



34 CONGREGATIONAL CHURCHES. 

§. 14. TJie Scriptures have not prescribed to the visible 
Church an immutable form. 

The question, Whether the Scriptures have declared a 
complete form of church organization, exact and un- 
changeable in every particular, has in part already been 
anticipated, in the remarks of the first chapter, relative to 
the light of nature. " To refuse the conduct of the light of 
nature, (says St. Augustine, in accordance with what has 
been shown to be the sentiment of Congregationalists,) 
is not folly alone, but is attended with impiety."* But 
if, together with the general principles, every particular of 
discipline and worship, (we say nothing here of doctrine,) 
were expressly and minutely given, the words of Revela- 
tion would of course be authoritative and exclusive ; and 
the agency and dictates of reason would be thrown out. 
Now we grant without hesitation, that the Scriptures are 
sufficient to guide us in respect to every thing essen- 
tial ; and that we ought humbly and thankfully to follow 
such directions as are explicitly laid down in them, what- 
ever the nature of the subject they relate to. And on the 
other hand, it is no less evident, that human reason and 
authority may interpose in those cases, where the Scrip- 
tures are silent ; subject, however, to the limitation of 
those general and essential principles, which are acknowl- 
edged to be declared in them. And hence under the 
conduct of the reason of things, it is lawful for the fol- 
lowers of Christ to introduce such regulations for the due 
support and order of the church, as are deemed by them 
to be proper and necessary, but are not already expressly 
instituted. And this on the general ground, that the 
form of the Visible Church is in some respects not fixed 
and immutable. 

* Lb T.iib naturalis dictatum repellere, non naodo Italians est, sed e» mpiina*, 
August, lib. 4. de Triu, 1. cap. 6. 



CONGREGATIONAL CHURCHES. 35 

^. 15. Of varieties of form in the visible church 
and of Sects. 

And hence it follows, as might be" expected, that well- 
meaning Christians often entertain differences of opin- 
ion, especially on matters of minor importance ; and 
thus become divided into different sects. Times, and 
modes, and ceremonies of worship, and certain process- 
es in discipline, may appear suitable to some, which do 
not equally suit the situation, habits, or views of others. 
Although the Christian world profess to be brethren, we 
find them, from these causes, divided into parties, and 
bearing different names, such as Episcopalians, Luther- 
ans, Methodists, Moravians, Presbyterians, Congrega- 
tionalists, &c. pursuing one great object, it is to be hop- 
ed, but in different ways. 

None of these various sects, so far as is known, is des- 
titute of an authorized, and settled Constitution ; each 
of them embodying what it conceives to be the sense of 
Scripture in certain articles of faith, and adopting cer- 
tain modes of worship and discipline, which the individ- 
ual members are in general not at liberty to disregard. 
Among the names, into which the Church, in the 
providence of God and no doubt for wise purposes, is 
divided, the Congregationalists hold a respectable place, 
whether we consider their number or principles ; and it 
is to them, that our attention must be in great part 
directed. 

§. 16. Of the foundation or authorities of the 
Congregational System. 

Congregationalists have adopted their Ecclesiasticai 
Constitution, in the first place, on the general ground, 
that it is the birthright of all men to govern themselves 
under God, both in politics and religion, and that they 



36 CONGREGATIONAL CHURCHES. 

possess no less authority than others, to think and to 
decide for themselves on these matters. And in the 
second place, having adopted it, they still hold it forth 
as a rule for themselves and their descendants, in con- 
sequence of a long and serious conviction of its reason- 
ableness, of its beneficial tendency, and of its conformity 
to the Scriptures. 

But a question arises, What is the Congregational Con- 
stitution 1 And the obvious answer is, The opinions, that 
have been expressed in respect to ecclesiastical matters, 
and the practices, which have been followed by the mem- 
bers of that communion for about two hundred years. — 
And if the question be again asked, How are these opin- 
ions and practices to be ascertained ? The no less obvious 
answer is, From ancient Congregational writers on the 
subject, from the Platform of 1648, and the collateral dis- 
cussions, from the more recent Platform adopted by the 
Congregational Churches of Connecticut, and from gener- 
al usage. And thus ascertained, we flatter ourselves, it will 
be found as judiciously constructed, as harmoniously 
balanced, and as agreeable to reason and the Bible, as 
any other system whatever. 

We are not ignorant that, it has been alledged in va- 
rious quarters that the Congregationalists have no church 
constitution, no distinct articles of faith, no common 
bond of union, or common principle of action. But such 
declarations, to say the least, have been unadvisedly 
made, and are without good foundation. 

§. 17. Certain early and fundamental principles of the 
Congregationalists . 

In looking back into things, as they were in the be- 
ginning, we discover, that there are certain general con- 
gregational principles, which were in part avowed by 



CONGREGATIONAL CHURCHES. 37 

them, as early as the age of Mr. Robinson, who has 
been rightly deemed the founder of the sect, and of the 
celebrated church at Ley den in Holland, of which he was 
the pastor. As in the course of these discussions it may 
prove convenient for various reasons to have these gener- 
al principles stated together, (or at least some of the 
more important of them,) they here follow. 

(1) Men being by nature possessed of a capacity to 
govern themselves, and having a right so to do, any com- 
petent number of persons, sincerely professing themselves 
to be guided by Christian principles, are at liberty, and 
have the right to follow the suggestions of reason, con- 
science, and the Scriptures in respect thereto, and to form 
themselves into a distinct church. 

(2) Every Church of Christ rightly consists only of 
such as appear to believe in, and obey him ; and no oth- 
ers are to be considered suitable materials to be introduc- 
ed into it, either at its formation, or in subsequent ad- 
missions. 

(3) The union or incorporation of persons into a 
Church-state is made by means of a mutual agreement, a 
contract or covenant, either express or implied. 

(4) Every Church in the first instance, and subsequent- 
ly every agreeing community or brotherhood of Church- 
es, (that is to say every religious sect,) has a right to 
declare what it considers to be the will of Christ in re- 
gard to the terms of communion and the general princi. 
pies of Church order ; and also to insist on the fulfilment 
of this will, as thus understood by them ; and this can- 
not justly be considered, and is not an infringement on 
the rights of others. 

(5) No particular Church, including those non-profes- 
sors, who ordinarily worship with them, (that is, no 
Church ;nd society,) ought to consist of more members 
than can conveniently meet together for worship. 

4 



38 CONGREGATIONAL CHURCHES. 

(6) Those, who are united together in a church state, 
have a right to choose their own officers ; and if, for pru- 
dential reasons, this right in respect to the pastor, be 
shared with the non-professors or Parish, so called, the 
participation of power in this respect must, nevertheless, 
be so arranged, as to render inadmissible and unauthoriz- 
ed any choice, made without, or against the consent of 
the Church. 

(7) The permanent officers of a Church are Minis- 
ters, otherwise called Pastors, and Deacons. 

(8) Pastors, being chosen according to instituted order, 
and ordained, have no power to rule the church, but by 
consent of the brethren ; in other words, the power of 
discipline is essentially in the members of the church as 
a body, and not in its officers. 

(9) All churches are equal in respect to ecclesiastical 
power and privileges ; all ministers are equal ; and the 
same with all the brethren. 

(10) Churches, although they originally possess in 
themselves a constituting and preserving power, and are 
all on an equal footing, are, nevertheless, not independ- 
ent ; but on the contrary sustain a mutual relationship 
and interest, and are bound to watch over each other. 

(11 ) Ecclesiastical discipline is wholly spiritual ; being 
addressed exclusively to the moral and religious charac- 
ter and relations of the subject of it ; rejecting the ac- 
companiment of temporal penalties and the aid of the 
civil power. 

(12) Baptism may be administered to all adult believ- 
ers, and also to infants and young children, whose parents 
have been admitted to the Lord's Supper, or at least one 
of them. 

(13) The Sabbath is the only day, which is set apart as 
holv and to be kept sacred, in the Scriptures*; but 



CONGREGATIONAL CHURCHES. 



39 



churches and congregations are at liberty to set apart 
days of fasting, thanksgiving, and prayer. 

See Belknap's American Biography, Art. Robinson ; 
Trumbull's History of Connecticut, chs. xiii, xix. ; Hook- 
er's Survey of the Sum of Church Discipline ; Bogue's 
and Bennet's History of the Dissenters, vol. 1. ch. 1. ; 
the Introduction to Cotton Mather's Ratio Discipline ; 
Bartlet's Model of the Primitive Congregational Way, 
chaps, ii. v. &c. 

§ 18. Remarks on the preceding general principles. 

Some of the above general principles will hereafter be 
considered with some minuteness, and with particular re- 
ference to the authorities and reasonings, on which they 
rest. Even on a slight examination, they will be found 
to be fundamental, and to embody the elements of a full 
system. 

It will be a matter of some interest to know, that near- 
ly all of them, (at least for their substance,) were dis- 
tinctly adopted by the church at Ley den, and are, there- 
fore, to be considered as having been approved by the 
candid and discriminating mind of Robinson, enlighten- 
ed, as we have reason to believe, by the Spirit of God 
and the Holy Scriptures. And in these respects we are 
ready to suppose, he may have seen further than those 
eminent reformers Luther and Calvin, whom he imagin- 
ed to have stopped short of a perfect reformation, and 
not to have seen all things. — It ought to be remarked, 
however, that in one respect the Leyden church, (cla- 
eum et venerabile nomen,) has not been followed, viz : 
in including among the authorized, scripture church offi- 
cers, what have been termed Ruling Elders ; a senti- 
ment, which has long since been abandoned by genera! 



40 CONGREGATIONAL CHURCHES, 

consent. Nor does it appear, that the distinction between 
Church and congregation was so clearly drawn, nor the 
practices, flowing from the distinction, so fully recogniz- 
ed, as in a few years later. 

§ 19. Facts relative to the origin of Congregational 
Churches. 

The principle, that individuals have a right under cer- 
tain circumstances to form themselves into a church- 
state, to appoint officers according to the mind of Christy 
as revealed in the Scriptures and by the light of nature,, 
and that a church, thus constituted, has in itself a princi- 
ple of preservation and of church power, and is truly an 
authorized household of Christ, was understood and ad- 
mitted by some few persons in England, as early as 1580.. 
And on this fundamental principle a number of church- 
es were gathered ; but as the founders of them did not 
arrive at other principles equally liberal and important, 
the v do not. at this oeriod, seem entitled to be consider- 
ed Congregational Churches. In the year 1602, a church 
was gathered on the confines of the counties of York, 
Nottingham, and Lincoln in England, which chose~two 
ministers, Mr. Richard Clifton and Mr. John Robinson. 
In the year 1608, the families, composing this church, 
with Mr. Robinson for their teacher and leader in relig- 
ious things, set sail for Holland. They spent one year 
in Amsterdam, and then emigrated to Ley den, where 
they remained together eleven years. In 1620 a part of 
them left for New-England. Preparatory to their leaving 
in July of that year, a day of prayer was observed by Mr. 
Robinson's Congregation, on which occasion that vene- 
rable man preached from Ezra viii. 21, " Then I pro- 
claimed a fast there, at the river Ahava, that we might 



CONGREGATIONAL CHURCHES. 41 

affiict ourselves before our God, to seek of him a rigid 
way for us and for our little ones, and for all our sub- 
stance ■" 

On the 21st of July, that part of the Congregation, 
who were about to sail for America, departed from Ley- 
den for Delft Haven. On the 22d, Mr. Robinson, being 
on board of the vessel, bent upon his knees, and com- 
mended them, in an ardent and affectionate prayer, to 
God. He did not sail with them, but returned to the re- 
maining part of the Congregation. He never came to 
America, as he intended, but died at Leyden, on the 22d 
of February, 1625 ; a man " pious and studious of the 
truth ; largely accomplished with gifts and qualifications 
and suitable to be a shepherd over the flock of Christ." 

From this pious and well informed man Congregation- 
alists generally date their rise. Among other acceptable 
testimonies in favor of the ecclesiastical principles and 
the faith of hjrnself and his associates, he wrote a work 
in Latin, entitled, Apologia pro Exulibus Anglis 
qui Brownistae vulgo appellantur, published at Ley- 
den in 1619, 

<§. 20. Of the name, Independents, sometimes given to 
Congregationalists. 

In the early periods of their history, as a separate sect, 
the Congregationalists, as they are now commonly term- 
ed, were more frequently known by the name of Inde- 
pendents. The origin of this last-mentioned name is 
said to have been owing to certain expressions found, 
in Mr. Robinson's Apology, (Apologia pro Exulirus 
Anglis, &c.,) where he asserts, "Every particular soci- 
ety is a complete Church; and, as far as regards other 
Churches, immediately and independently under Christ 
4* 



42 



CONGREGATIONAL CHURCHES, 



alone." No doubt Mr. Robinson, at an early period of 
his life, entertained views, approaching strict indepen- 
dency ; but the general account is, that after going to 
Holland and having opportunities of conversation with 
the learned Dr. William Ames,* he was led to abandon 
those sentiments. So that when he asserts the Indepen- 
dency of particular Churches on each other, he is un- 
doubtedly to be understood to mean, that one Church 
cannot be authoritatively controlled by another, and this 
is precisely the doctrine, which has been firmly main- 
tained by Congregationalists since his time, although it 
has often been strangely misunderstood or misrepresent- 
ed. The opinion, which has been held to, is, that par- 
ticular Churches are independent of each other so far as 
this, that no other Church or body of Churches can en- 
force its opinions upon it by means of bonds, penalties,, 
imprisonments, or bodily inflictions. If one Church can 
control another, by means of its superior knowledge of 
the Scriptures, by the illustrious excellence of its exam- 
ple, by moral means and not by force, there is no objec- 
tion. This is the independency, which was undoubtedly 
meant to be asserted by Robinson, and which is claimed 
by Congregationalists at the present day r and no other ; 
for no Churches more unanimously and zealously main- 
tain that there is a heavenly bond of union, a golden chain^ 
which binds together not only the Churches of Christ, 

*Dr. Ames was a native of Norfolk in England, and was ed- 
ucated at Christ's College in Cambridge. Having left his na- 
tive country on account of the unpopularity of the sentiments, 
which he maintained, he afterwards settled as a professor, 
in the University, of Franeker in Holland. He was the au- 
thor, among many other esteemed productions, of a book called 
Medulla Theologiae ; a work of considerable note. He is 
frequently mentioned by the early writers in New-England, 
who wrote on the subject of Congregationalism. He died 
1833, aged 5l 



Congregational churches. 43 

but the individual followers of Christ. In particular is it 
necessary, that the Churches of the same communion, 
following the same discipline, and professing the same 
views as to the true doctrines of Scripture, should hold 
intercourse, should meet together for worship, for mutual 
instruction, and for consultation, relative to the extension 
and peace of the City of Zion ; and this is a principle so ve- 
ry important, and it is so necessary to avoid all mistake in 
relation to it, that the Congregational Churches, especial- 
ly those of America, have ever decidedly rejected the 
name of Independents, and have consented to be known 
by that only, which is now commonly applied to them. 

The name of Independents is particularly mentioned in 
the Platform of 1648, and objected to. And the very first 
words, in the Ratio disciplinae fratrum Nov-Anglo- 
rum, being an attestation in favour of the same by the 
venerable Dr. Increase Mather, are these ; " That the 
Churches of New-England have been originally of the 
Congregational persuasion and profession, is known to 
every one. Their Platform does expressly disclaim the 
name of Independent." And again more recently, it 
is stated at the commencement of Mr. Samuel Mather's 
Discourse concerning Congregational Churches, " The 
Churches of New-England are nominally and professedly 
Congregational. They do not approve the name of In- 
dependent, and are abhorrent from such principles of In- 
dependency as would keep them from giving an account 
of their matters to their brethren of neighboring Socie- 
tieSj regularly demanding it of them." — -See also on this 
point Bartlet's Primitive Congregational Way, chs. I, II. 

§. 21. Origin and import of the name Congregation- 
alism, 
The name, Congregationalists, like that of Independ- 
ent, has reference to one of the principles of those who 



44 CONGREGATIONAL CHURCHES. 

bear it, but is thought not to be equally liable to be mis- 
J understood. The principle referred to, is, that each con- 
gregation, assembly, or brotherhood of professing chris- 
tians, meeting together for religious purposes in one 
place, is a complete Church. Such a Church may be 
connected in various acts of communion with other 
Churches ; but, notwithstanding, it is a Church of itself, 
and not by virtue of this connection ; receiving from 
Christ the right to appoint its own officers, to discharge 
the duties of worship,to observe the instituted Sacraments, 
and to exercise discipline upon its own members. 

Furthermore, these particular Churches are the true 
source of the instituting and advisory power, which is 
from time to time exercised in Councils, Conferences, and 
Synods. Although such assemblies are oftentimes impo- 
sing, on account of the number, wisdom and piety of their 
members, they are nothing more than particular church- 
es virtually met together for the common good, by means 
of a delegation of select persons. As all the members of 
particular Churches are unable, from the nature of the 
case itself, to meet together in such assemblies, they have 
necessarily been led to adopt the method of holding them 
by means of delegates, either brethren or pastors, or both, 
as circumstances may seem to render suitable and requi- 
site. This circumstance, that particular congregations 
of Christians are considered complete Churches, and arc 
the true source under Christ, of the ecclesiastical author- 
ity, which from time to time has been exercised in large 
delegated assemblies, has undoubtedly, and by admission 
of those most interested to know correctly, given rise to 
the name of Congregationalists ; a name, which, h is 
hardly too much to say, will remain beloved and venera- 
ble, so long as those who bear it, maintain the principled 
and do the works of their fathers. 



CONGREGATIONAL CHURCHES, 45 

^. 22. Views of the Congregationalists in respect to 
the primitive Churches. 

While the Congregationalists consider their views, m 
relation to the point, which gives them their name, agree- 
able to the reason and nature of things, they deem them- 
selves supported in them by the Scriptures. The word, 
Ecclesia, they say, which is rendered Church, h as in the 
New Testament ut two meanings, and these are rel ted 
to each other. One is, when it denotes a number of peo- 
ple actually assembled together, or accustomed to assem- 
ble ; admitting, when it has this meaning, of being render- 
ed by the English words convention, meeting, crowd, assem- 
bly, congregation, &c. When used in the other sense, it de- 
notes a body of people, not necessarily cohabiting or assem- 
bled together in one place,but united by some common tie, 
The word ecclesia, which, it should be remarked, is the 
singular form of the noun, is not known to be used in any 
intermediate sense, between a single Congregation of some 
kind, and the whole Christian communitv. As illustrative 
of the first named meaning, see Matt, xviii. IT; Acts vii, 
38, viii. 1, ix. 31 ; I Cor. i. 2; 1 Thess. i. 1 ; Colloss. iv. 
16 ; Gal. i. 2; Rev. i. 4, 11, 20. Of passages which may 
be referred to the second meaning, instances are, Matt. 
xvi. 18 ; 1 Cor. x. 32, vi. 4, xi. 22, xii. 28 ; Eph. i. 22, 
iii. 10, 21 ; v. 23, 25, 29; Colloss. i. 18, 24 ; 1 Tim. Hi, 
15 ; Heb. xii. 23, &c. There are undoubtedly shades, 
or slight differences of meaning in the use of the term, 
in the passages referred to ; but they may all be naturally 
classed with one of the two general significations, which 
have been mentioned. 

Now under the first general signification, we find the 
word ecclesia to mean, not only a meeting, or assembly 
on some civil or popular occasion, but also a select body 



46 CONGREGATIONAL CHURCHES. 

of religious persons, associated a^nd assembling for relig- 
ious purposes. Accordingly we read of the Church in Je- 
rusalem, of the Church in Corinth, of the Church of Eph- 
esus, of Cenchrea, of Sardis, and the like ; which, as far 
as we can learn respecting them, appear, like the Con- 
gregational Churches of the present day, to have been 
distinct bodies, associated for religious ends, and in con- 
venient numbers for such an object, acting in the choice 
of officers, administering the sacraments, admitting and 
excluding members, and doing other acts, incident to a 
church state. And hence it was natural, that the Church 
in Cenchrea, which was a port of Corinth, and of course 
very near, should be distinct from he Church in the 
city. And agreeably to this view of the primitive church- 
es, we can readily understand the import of certain pas- 
sages in the Apostle ; for instance, when writing to the 
Christian brethren of Colosse, he says, " Epaphras, who 
is one of you, a servant of Christ, saluteth you," Coloss. 
iv. 12 ; intimating thereby, that the religious people of 
Colosse were a distinct body, and knew their own mem- 
bers. And again, writing to the Corinthians, and insist- 
ing on the expulsion from their society of one guilty of a 
great transgression, he says, " Do not ye judge them, that 
are within V 1 Cor. v. 12 ; expressions, which clearly 
imply their right to discipline their own members. This 
right of particular churches to exercise acts of discipline 
within themselves, and which of course involves their 
distinct and authorized existence as Churches, Congrega- 
tionalists suppose to be expressly admitted in Matthew, 
ISth chapter, 15 — 17 ver. ; where, in case of one broth- 
er's trespassing against another, the latter is required to 
tell the transgressor his fault in private, and then, under 
certain circumstances, he is to tell it to the church, &lc. 
Furthermore, they consider the evidence, relative to 



CONGREGATIONAL CHURCHES. 47 

this subject, strengthened, when we take into view, that 
the Churches, spoken of in the New Testament, are 
sometimes described, as being assembled together in one 
place, particularly on the first day of the week. See Acts 
i. 14, 15, xiv. 27, xx. 7 ; 1 Cor. xiv. 23. And this meet- 
ing together is not only for acts of ordinary religious 
communion and worship, but for any acts whatever, per- 
taining to Church organization and order, as the choice 
of officers, &c. See Acts i. 15,26, vi. 3; 2 Cor. viii. 
19. With these passages and others of a like tendency 
is to be reckoned Acts xiv. 23, inasmuch as the original 
evidently conveys a different import from the translation. 
The translation reads ordained, but the original, it is to 
be noticed, is chcirotonesantes. So that the passage should 
be rendered, " They appointed elders or ministers in ev- 
ery church by the lifting up of hands ;" that is, no doubt, 
of the people, who may be supposed to have made use of 
that very common sign of assent or dissent. 

In accordance with the doctrine, that particular bodies 
of Christians, united for ecclesiastical purposes, are true 
Churches, we find the word Ecclesia, when meant to 
apply to the whole body of believers in a particular prov- 
ince or country, used in the plural number, and not in 
the singular. We read of the Churches of Galatia, Ma- 
cedonia, Asia, Judea, Galilee, Samaria, Syria, and Cilicia ; 
a phraseology, which evidently implies, that there were in 
those countries many distinct and separate Churches, as 
is contended for. See Gal. 1 : 2; 1st Cor. 16 : 1; 2d Cor. 
8: 1; IstThess. 2: 14; Acts 9 : 31, 15 : 41, &c. And 
this doctrine seems particularly agreeable to the account 
given in the Scriptures, that the primitive Churches were 
gathered by means of preaching Christ ; and of course 
tliat some were affected, and brought in, and not all ; 
forming a peculiar people, a generation to the praise and 



48 CONGREGATIONAL CHURCHES. 

glory of God amid a world lying in wickedness. Hence 
Congregationalists conceive themselves fully warranted 
by the Scriptures, in maintaining that a number of Chris- 
tians, duly organized to that end, may constitute a true 
Church of Christ, possessing the power of self-preserva- 
tion and government under the direction of the great 
Head. of all Churches and to His glory ; such being the 
primitive and Apostolical model. 

§. 23. Of the Churches immediately after the Apostol- 
ic age. 

In addition to the above argument from the Scrip- 
tures, Congregationalists deduce a collateral one from 
the early periods of ecclesiastical history ; that is to say, 
the ages immediately successive to that of the Apostles. 
They refer in particular to the Epistles of Clement and 
Polycarp ; which are asserted to contain statements ir- 
reconcilable with any other views, than those, which 
have been given. This argument, for which reference is 
to be made to other treatises is handled at some length in 
Dr. Owen's Inquiry into the Original, nature, &>c. 
of Churches, at Chap. V., which expressly relates to the 
State of the first Churches after the Apostles to the end 
of the 2d century. 

The proposition which he asserts, and whicn he main- 
tains with his accustomed learning is, " That in no approv- 
ed writer for the space of two hundred years after Christ, 
is- there any mention made of any other organical, visibly 
professing Church, but that only, which is parochial or 
congregational." — See also, for some remarks on this 
subject, Samuel Mather's Discourse concerning the Na- 
ture, Antiquity, &c. of Congregational Churches. 



GATHERING OF CHURCHES. 49 



CHAPTER THIRD. 

GATHERING OF CHURCHES. 

$ 24. Duty of Christians to enter into a Church State. 

We next proceed to consider the principles, circum- 
stances, and methods, according to which Christ's peo- 
ple are gathered out of the world into a Church state. 
And as opening the way thereto, it seems suitable, in the 
first place, to consider the duty of Christians, or the ob- 
ligation resting upon them, to enter into such a state. 

(1) And this obligation obviously results, first of all; 
from the fact, that Christ has required the discharge of* 
the duty in question. The mere circumstance that the 
Saviour himself, while here on the earth, gathered a 
church, implies, that he makes this requisition on his 
followers even of the present day. His disciples formed 
a select body with the Saviour for their head ; being 
united together for particular religious purposes, and by 
means of an implied, if not an express covenant. In the 
presence of this beloved community, he partook of the 
Passover, and instituted the sacrament of the Supper, 
which has ever since been the distinguishing badge of 
the church. " And he took bread, and gave thanks, and 
brake it, and gave unto them, saying, this is my body, 
which is given for you ; this do in remembrance of me." 

If this were the only passage, which could be found, 
relative to this duty, it would not be easy to see, how the 
servants of Christ could excuse themselves from entering 
into a church state. But we have already had occasion 
(§ 9.) to speak of the benefits he has conferred on his 
5 



50 GATHERING OF CHURCHES. 

people, of the direct and eminent authority he possesses 
over them, of the commands, either directly or indirectly 
given by him, for social worship, baptism, and brotherly 
communion. — And there are other considerations, obvi- 
ously tending to the same end. 

(2) The duty of Christians, to unite together as a 
church, may be considered as resulting, furthermore, 
from the nature of the Christian life. — The Christian 
life is anew, separate, and peculiar life; born of the 
Spirit of God, baptized into the principles of heaven, 
and at war with the life of the world. " For this cause, 
(says the Apostle, Eph. 3 : 14, 15,) I bow my knees un- 
to the Father of our Lord Jesus Christ, of whom the 
whole family in heaven and earth is named." The fam- 
ily of the Saviour in heaven, and his family on earth 
are one ; of whom equally Christ is the head, and whose 
name they all bear. But inasmuch as the Spirit of heav- 
en is far from being the spirit of the world, it is incum- 
bent on the followers of Christ to come out, and be sep- 
arated from the world; and the very idea of such a sep- 
aration from the world, as shall be an obvious and bene- 
ficial one, implies a coming together, an union among 
themselves. 

(3) Again ; it is the duty of Christians to enter into 
a church relationship, because it will prove in various 
ways beneficial to themselves. — Among other benefits, 
which may be expected to be secured, it will improve 
their religious gifts. The value of religious, as well as 
of mental graces, becomes, no doubt, enhanced by exer- 
cise. The opportunity, therefore, of improving by exer- 
cise in this respect, which is afforded by frequent assem- 
blings together and prayers, by religious consultations 
and addresses, must be considered no small privilege, 
and consequently one, which is not to be disregarded. 



GATHERING OF CHURCHES'. 5i 

And then the entrance into a church relationship is a 
privilege also, on the ground, that it promotes mutual 
safety and comfort ; checking the risings of sin, and 
quelling the eruptions of sorrow, and strengthening the 
fervors of hope, by means of reciprocal watchfulness, ad- 
monition, and instruction. 

And it is by no means among the least and most un- 
important of the considerations, which may be advanced, 
that, by means of the church relationship, Christ is glori- 
fied. In the lips of his people, when met together in this 
holy Christian fellowship, "his name is great;" " he is 
greatly feared and reverenced;" "his noble acts are declar- 
ed and his praise set forth." Happy in a common love, 
a common hope, and a common leader, they with " one 
mind and one mouth glorify God." And now if it be a 
duty in Christians to glorify God and the Saviour, to im- 
prove their religious gifts and to promote their religious 
well-being, in other respects ; if it be a duty to act in 
accordance with the natural tendencies of the Christian 
life, and, in a word, to obey the undoubted requisitions 
of Christ, then it obviously appears to be their duty to 
unite together in churches. 

§. 25. Of the qudlif. cations of Church Members.. 

It has already been laid down, (§.17) as one of the fun- 
damental principles of the Congregational system, that 
every Church of Christ rightly consists only of such as 
appear to believe in, and obey him, and no others are to 
be considered suitable materials, to be introduced into 
it, either at its formation, or in subsequent admissions. 
From the days of Robinson, Hooker, and Owen, no 
principle has been more fully asserted, more abundently 
defended, or strenuously adhered to, than this. Every 



52 GATHERING OF CHURCHES. 

writer of acknowledged authority on the subject of 
Congregational principles has, either directly or by im- 
plication, admitted its correctness, notwithstanding there 
have been strong efforts on the part of the professedly 
unregenerate to break within the pale of Christ's house- 
hold. And it is to this day the unanimous voice of the 
Churches, if this principle were abandoned, there would 
be nothing worth contending for. At one time, it is 
true, there was a strong party in Connecticut, who exert- 
ed themselves to obtain an open communion, a free ad- 
mission for all; and this as early as the year 1656, when 
God was pleased to bless our country with a goodly 
share of uncorrupted religion. But this party r it is well 
known, was made up in a good measure of those, who 
were not professors of religion. They were dissatisfied 
at. being excluded, and wished for a new order of things, 
particularly the removal of those restrictions, which kept 
out those who did not give satisfactory evidence of a change 
of heart, from full Church fellowship. But the propo^ 
sal was met on the part of the great body both of minis- 
ters and brethren, with a stern and uncompromising op- 
position, as something originating in a purely worldly 
spirit, unsanctioned by the word of God, and of a per- 
verse and dangerous tendency.* 

Essentially the same plan was subsequently brought 
forward about the year 1700 ; and under circumstances, 
calculated to secure to it a more favorable reception. A 
worthy minister of North-Hampton in Massachusetts, 
Mr. Stoddard, *he maternal grand-father of the celebrat- 
ed Jonathan Edwards, adopted the principle, that the 
Lord's Supper is a converting ordinance, and that mere- 
ly a moral life, not a change of heart, is essential to ad- 
mission to full communion. Some churches were influ^ 



* £)r. Tjri'nibull's History of Connecticut, Vol.1, p. ill 



GATHERING OF CHURCHES. Do 

enced, partly by Mr. Stoddard's arguments and still more 
by a regard for the excellence of his persoual character, 
to fall in with his notions.* But he was opposed with 
great research and ability by Dr. Increase Mather, who 
understood perfectly the origin, principles, and feelings 
of the churches ; and this doctrine was never widely 
adopted. After a short time the fruits, resulting from 
this unadvised and unscriptural system, became the most 
powerful arguments ; it was gradually given up in those 
few churches, where it had been received, (for there is 
not the slightest ground, that it was even for a moment 
an authorized part of the Congregational system,) and at 
the present time it is not known, that there is a single 
voice in the whole body of the churches, lifted in its 
favor. 

§ 26. Testimonies of Congregational Writers on this 
subject. 

Although it might be considered burdensome and un- 
necessary to heap together all the testimonies, relative to 
this subject, it, nevertheless, seems suitable to mention 
some. — The express language of the principles of the 
Leyden church, as they are given in the Biography of 
Mr. Robinson by Dr. Belknap, is," that every church of 
Christ is to consist only of such, as appear- to believe in, 
and obey him." Mr. Hooker of Hartford, in Part First of 
his Survey of the Sum of Church Discipline, defends at 
some length this proposition, " That persons, whose con- 
versation and expressions be such, so blameless and in- 
offensive, that according to reason, directed by the Word, 
we cannot conclude but in charity, there may be, and 
is some special spiritual good in them, these are fit mat- 

* Bogue's and Bennet's History of Dissenters, vol. III. p. 442. 



54 



GATHERING OF CHURCHES. 



ter of a visible church."— In a work, printed in tori- 
don, 1647, although written in this country, entitled 
Church Government and Church Covenant Discussed, 
in an Answer of the Elders of the several Churches in 
New England to Thirty Two Questions, &c., we have 
the following statement : " When a visible church is to 
be erected, planted, or constituted by the appointment of 
Christ, it is necessary, that the matter of it, in regard of 
quality, should be saints by calling, visible Christians, 
and believers, I Cor. 1: 2, Eph. 1: 2." 

" The matter of the visible church, (says the Cam- 
bridge Platform, chap. Ill,) are saints by calling." The 
chapter then goes on to explain and to say, The saints 
are such as have not only attained the knowledge of the 
principles of religion, and are free from gross and open 
scandals, but also do, together with the profession of their 
faith and repentance, walk in blameless obedience to the 
Word, so that in charitable discretion they may be ac- 
counted saints by calling. It refers in support of the 
principle laid down to I Cor. 1: 2, Eph. 1: 1, Heb. 6: l y 
I Cor. 1: 5, Rom. 15: 14, Ps. 50: 16, 17, Acts 8: 37 r 
Matth. 3: 6, Col. 1: 2, Rev. 2; 14, 15, 20, &,c* 

It ought perhaps to be added here, that in the opinion 
of the writers above-named, and also agreeably to the 
Platform, the children of those, who are in full commun- 
ion, are entitled to be considered members of the Church, 
although in a peculiar and restricted sense. This sub- 
ject it will be necessary to resume hereafter. 

§ 27. Of the number requisite for a Church Gathering. 

Sometimes it becomes necessary to gather a Church 
in a Triage, where, through the decay of religion, the for- 

* See also, among various other testimonies, Heads of 
Agreement between the Congregationaiists and Presbyterians, 
tiiwwn up in 1692, Art. I. 



Fathering of churches. 



55 



^er light has been extinguished ; sometimes in a neW 
s ettlement, where the ordinances of the Gospel have not 
before been regularly maintained; sometimes in large 
cities, where either former Churches are overflowing in 
number, or residents recently arrived do not find suitable 
religious accommodations. The number, which shall 
unite together in the work of a Church gathering, is not 
professed to be fixed, varying of course with particular 
circumstances, and consequently to be determined ac-. 
cording to the good judgment of those particularly inter- 
ested. There is, however, a partial limitation to this 
statement. 

"The Jews of old, (says Cotton Mather,) held, That 
less than ten men of leisure could not make a Congrega- 
tion. It is perhaps in opposition to this tradition, that' 
our Saviour said, Matt. 18: 20, Where two or three are 
gathered together in my name, there am I in the midst 
of them. And hence Tertullian encourages himself to 
say, Ubi tres, ecclesia est, licet laici. Neverthe- 
less, because it has been apprehended, that a rule of 
Church discipline in the eighteenth chapter of Matthew 
cannot well be reduced into practice by any number un- 
der seven, and for more reasons that might be rendered, 
seven is the least number that has been allowed among 
us as capable to form a church state for the enjoyment of 
all special ordinances; but usually there is a larger num- 
ber expected." Rat. Dis. Art. I. 

It may be added, that when circumstances are such, 
that there might be a considerably larger number than is 
here proposed, it is neither necessary nor usual to take, 
in the first instance, all, who are acknowledged to be can- 
didates for subsequent admission. Agreeably to these 
views, when the Church of New-Haven was originally 
formed, about the year 1639, the body of Christians, who 



56 GATHERING OF CHURCHES. 

had been providentially brought together in that place/ 
first selected twelve, and from that number seven, to lay 
the foundation of the ecclesiastical gathering. As was 
fitting, these seven were known by the whole community 
to be of established character for piety and discretion. 
These men, whose honourable names are still preserved, 
were called the seven pillars, in allusion without doubt 
to the passage in Proverbs; " Wisdom hath builded her 
house, she hath hewn out her seven pillars." The method 
of proceeding was similar in this respect in the original for- 
mation of the Churches in the towns of Milford and Guil- 
same county. And it cannot be denied that the princi- 
ford in theple, involved in this method, although the limita* 
tion of the number to seven was not absolutely necessary, 
is a correct one ; evidently tending to secure purity in the 
Church, and for that reason entitled to be maintained. It 
remains on this point merely to be observed further, that 
if the number ordinarily ought not to be less than seven, 
it ought not on the other hand ordinarily to be greater 
than can be accommodated, with the families attending, 
in one place of worship, and can experience a suitable 
watch and care from one minister, provided, as is usually 
the case, there be but one. 

§.28. Of Articles of belief. 

The duty of an ecclesiastical union being admitted, 
and the individuals being selected for this important 
work, they are next to ascertain their mutual willingness 
to assent to certain articles of belief. Our feelings and 
practice are so clsely connected with our speculative no- 
tions, and are in fact so much dependent on them, that 
this step is obviously necessary. It is not generally con- 
sidered important that the articles of faith of particular 
churches should be very numerous or very minute. Th* 



GATHERING Of CHURCHES. 57 

fewer in number, and the plainer in expression, the bet- 
ter it will be; provided they do not omit the fundamental 
principles of the Gospel. These articles will of course be 
in accordance with what are known to be the speculative 
sentiments of the great body of the Congregational 
Churches ; inasmuch as wherever there is a disagree- 
ment even in speculative notions, provided those notions 
are maintained to be important, the bonds of harmonious 
union must inevitably break asunder. But while it is 
Very evident, that no religious sect cart exist without in- 
sisting on agreement in fundamental points of doctrine, 
it is not denied, that neither Congregationalists, nor any 
Other sect have a right to enforce the consciences of men. 
All the right they possess is, in the first place, carefully 
to endeavor to learn the will of God in his Word, and in 
view of such careful examination, they have a right also 
to say on what conditions other bodies are entitled to 
bear their distinctive name, and to share their fellowship. 
If individuals, or any body of men are dissatisfied with 
those conditions, they can enter into fellowship with oth- 
ers, with whose principles they more nearly agree ; there 
is no restriction, no force ; in the language of Milton, 

" The world is all before tbem, where to choose 
" Their place of rest, and Providence their guide." 

They may join themselves with any of the numerous 
denominations into which the Christian world is split up, 
with whom they can conscientiously form an union. And 
if they imagine all to have gone astray, they are at liber- 
ty to act by themselves, and to worship by themselves, if 
they consider it their duty so to do ; and none has a 
right to molest or make them afraid. 

§. 29. Of the Covenant, and grounds of the same. 

Having ascertained each other's speculative belief, 
the proposed members are now ready to form a sort of 



58 GATHERING OF CHURCHES. 

practical agreement, to enter into a mutual promise which 
is commonly culled a Covenant. Such an agreement, 
when we consider the objects had in view, recommends 
itself fully to the dictates of every one's correct judg- 
ment, besides being warranted by the Scriptures. It is 
as reasonable, and as necessary too, for Christians to 
unite together for religious purposes, by a covenant eith- 
er express or implied, as it is for civil corporations to cov- 
enant with each other, in like manner, for civil purposes. 
It must be obvious to every one, that the end in view, viz. 
the fulfilment of the commands of Christ and mutual edi- 
fication and support in the Christian life, not only justifies 
but requires such a reciprocal agreement. Indeed, unless 
we admit that every individual may of himself form a 
Church, which is a notion too singular to be worthy of 
remark, it must be admitted, that it is impossible for a 
Church to be formed at all, without a covenant, since it 
is allowedly impossible, that men should act together for 
any length of time, and for common objects, without a 
mutual understanding. 

<§>. 30. Covenants authorized by Scripture. 

But, as was observed, the practice of religious cove- 
nanting is not only agreeable to correct judgment, but is 
warranted by the Scriptures. It is no doubt familiar in 
the recollections of all, that God entered into a covenant 
with Abraham and his family, (Gen. 17. ;) in which cer- 
tain blessings were promised on the part of God, and the 
performance of certain duties was required on the part of 
the patriarch. This covenant had been neglected and 
violated by the descendants of Abraham while resident 
in Egypt, but God, after having delivered them from their 
grievous bondage, condescended to make with them ano- 
ther covenant : pronouncing them, if they would con- 



gathering of churches. 59 

form to the covenant about to be proposed, a peculiar 
treasure, a holy nation, Exo. 9 : 1 — 5. And in allusion 
to this transaction, the people of Israel are subsequently 
called (Acts 7 : 38,) " the church in the Wilderness." 
This covenant was afterwards publicly renewed and con- 
firmed in a solemn manner, (Deut. 29 : 10 — 13.) The 
consent on the part of the people in these solemn transac- 
tions was sometimes given silently, that is, merely impli- 
ed, as in Gen. 17, Deut. 29 and 30 ; at other times, it 
was given in express words, Exo. 19 : 8, Deut. 5 : 27, 
Josh. 24 : 16, 17, 18, 25 ; and in one instance by writing 
and sealing, Neh. 9 : 38. 

In the instances of religious covenanting, which are 
mentioned in the Bible, it is frequently the case, that the 
agreement on the part of the people relates to their sub- 
mission to the precepts and ordinances of God, without 
any particular regard and mutual pledging to each other. 
In other instances there are promises, which lay the cov- 
enanters under obliga* ions to each other ; They clave to 
their brethren, their nobles, and entered into a curse, and 
into an oath, to walk in God's laiv, &,c. Neh. 10 : 28 — 31. 
And this instance of solemn covenanting agrees in spirit 
at least, with what, the Apostle, (2d Cor. 8:5,) says of 
the members of the Thessalonian Church, That they first 
gave themselves up to God, and then to the Apostle and 
his associates ; that is, to their brethren. And here it 
may be suitably remarked, that this should be the man- 
ner of all Church covenants. The subjects of them 
ought first, relying on the blood of Christ, sincerely to 
surrender themselves in all things to God, and then to 
the brotherhood ; and this, it is believed, is the form, 
which has generally been assumed by the Covenants of 
particular Congregational Churches. That is ; they are 
usually made up of two parts ; the first being a mutual 



60 GATHERING OF CHURCHES. 

promise to give themselves up to God, and the second to 
each other. And although we may conceive of a Church 
united together by an implied or unwritten covenant 
merely, it is deemed altogether desirable and preferable, 
that it should be express and recorded. 

§ 31. Sentiments of the Primitive and of Foreign 
churches. 

In this practice of religious covenanting, Congrega- 
tionalists consider themselves not only supported by rea- 
son and the Scriptures, bat approved by the sentiments 
of the Churches immediately after the age of Christ, and 
by the opinions also of certain worthy religious fraterni- 
ties of more recent origin. On this point the following 
observations are to be found in Mather's Ratio Discipli- 
nae. — " Antiquity, (says that writer,) is no stranger to 
this notion. It is Tertullian's description of a Church, 

CORPUS SUMUS, DE CONSCIENTIA RELIGIONIS, ET DISCIPLI- 

nae unitate, et spei foedere, which is as much as to 
say, A body united for the conscientious observation of 
the duties of religion, by an agreement in discipline, and 
a Covenant of hope for eternal blessedness. The same, 
Tertullian, in his Apology, says that the Christians then 
assembled, ad confoederandam disciplinam, which in- 
timates, that they had a discipline and a Covenant for the 
discipline. 

Pliny, the governor of Bythynia, relates, in his letter 
to the Emperor, (which our Tertullian also refers to,) that 
some renegado Christians, being examined about their 
secret, but sacred conventicles of the faithful in those 
primitive times, confessed no worse of them, than this, 
That they entered into a Covenant, to do no dishonest 
thing in the world ; ne furta, ne latrocinia, ne adul- 



GATHERING OF CHURCHES. 61 

TERIA COMMITTERS NT, NE FIDEM FALLERENT, NE DEPOS- 
ITUM ABNEGARENT. 

In the Apology of Justin Martyr, who lived within a 
few years of the Apostles themselves, we find the Chris- 
tians, who were admitted into Church fellowship, agree- 
ing in a resolution to conform in all things to the Word 
of God ; which seems to be as truly a Church Covenant, 
as any in the Churches of New-England. And these 
Churches hope, that they shall not hear that reproached, 
as a new invention, which was practised in the second 
and third centuries. 

The famous Dr. Hornbeck, a professor in the Univer- 
sity of Leyden, who wrote in defence of the Presbyterian 
Church government, has published his approbation of 
what the New English divines, Cotton, and Mather, and 
Norton, wrote in defence of their explicit Church govern- 
ment. 

And Zepperus writes it, as the manner and order of 
the Churches in Holland, That when any persons are 
admitted unto the Lord's table there, they make a public 
profession of their faith before all the church ; and like- 
wise Covenant, that they will continue in that faith, and 
lead their lives accordingly. Several Synods in Holland 
have required personal covenanting with God and the 
church ; and the incomparable Voetius highly applauds 
their doing so." 

§ 32. Method of Proceeding, Day of Prayer, tifc. 

But the agreeing on the terms of the Confession of 
Faith and of the Covenant, is a weighty proceeding ; re- 
quiring care, time, and particularly religious preparation. 
Hence it has been a very judicious and commendable 
practice for the persons, who are proposed, and expect 
to engage in this undertaking, to set apart a day, to be 
6 



62 GATHERING OF CHURCHES. 

spent together in prayer with fasting. The object of this 
is to obtain a more intimate acquaintance with each oth- 
er's character, to confess their un worthiness and their 
dependence on God, and to obtain his blessing. 

Sometimes there is more than one day set apart for 
these ends. And usually on some occasion of this kind, 
when the mind may be supposed to be peculiarly suscep- 
tible of correct and serious impressions, the Confession 
of Faith and the Covenant are read and subscribed; or 
if the written signature be not given, they are in some 
other way assented to. — It may be added here, that pre- 
vious to this, those persons, who are members of distant 
churches, are expected to acquaint them with their in- 
tentions, and to obtain from them testimonials of their 
character, and dismissions to the new church about to be 
gathered.* 



§ 33. Assistance from neighboring Churches^ 

The assenting to the Articles of Faith and the Cove- 
nant is not, according to the practice of Congregational- 
ists, the completion of the steps, attending a church- 
gathering. Intending to become a Congregational 
church, and knowing it to be one of the general or fun- 
damental principles of that body, that the Christian 

* See an account of the gathering of the First Congrega- 
tional Church in England, in Neal's History of the Puritans, 
Pt. II. ch. £; and of the formation of the Churches of New- 
Haven, Milford, and Guilford in Trumbull's History of Con- 
necticut, ch. 13; and also of the first church, gathered in Salem, 
Mass. in Johnson's Wonder- Working Providence, ch. x. 
There is also an interesting and minute narration of the origin of 
the first church in Portsmouth, N. H. of which the Rev. Josh- 
ua Moody had the care, to be found in the recently published 
Annals of Portsmouth, by Nathaniel Adams, Esq. In these 
and in many other historical narrations, the principles and 
practices, mentioned in this chapter, are abundantly illustrated 
and confirmed. 



GATHERING OF CHURCHES. w* 

brotherhood owe to each other acts of reciprocal com- 
munion and fellowship, they now agree upon certain 
neighboring churches; and making known, that they 
have taken the steps, preliminary to their complete or- 
ganization and acknowledgment as a Congregational 
church, desire them to meet on a certain day, to aid in 
the further progress in this undertaking. This commu- 
nication is made by means of what are termed Letters 
Missive* which are laid before the respective churches 
for their consideration by their pastors, to whom they are 
ordinarily addressed, or by the deacons, in case there be 
no pastors. 

The neighboring churches, (so many as are deemed 
necessary and proper to be sent to,) meet, by means of 
their pastoTs and delegates, at the place assigned ; usu- 
ally in the early part of the day. Being called to order 
by some one of the more aged members of the Council, 
who reads the Letter Missive, they proceed to choose 
a moderator, who opens the session with devout sup- 
plications, suited to the object before them. And now hav- 
ing learnt more distinctly the number and objects of those, 
by whom they are called together, and having ascertain- 
ed the testimonials, both verbal and written, of their 
Christian character, and considered all objections made 

* The Letter Missive, sent on these occasions, is usually in 
some such form as this ; and to the following purport : 

N , January 2,°2d, 1829. 

To the Congregational Church in L , 

Greeting. 

The undersigned, being, some of them, members of separate 
and distant churches, and all of them hoping to live as the re- 
newed and humble followers of our Lord Jtsus Christ, ask 
leave respectfully to represent, that there is no Congregational 

Church in the town of N , where they reside, [or us the case 

may be, no church, in connexion with which, they can be suitably 
and desirably accommodated.] Accordingly after much consid- 
eration and prayer, they esteem it to be a duty, and are desirous 



64 GATHERING OF CHURCHES. 

to them by persons so disposed, they further proceed to 
examine their Confession and Covenant. 

Having ended this examination, the Council in private 
session consider the propriety and duty of proceeding 
further. If they find it right and suitable to proceed, 
they then assign to certain fit persons of their number 
the religious duties, which remain to be performed in 
public. And in making these assignments, they have a 
regard to the wishes of the proposed Church, and do not 
ordinarily find occasion to differ from them, when they 
are found to have expressed a desire, that certain indi- 
viduals should perform particular parts. 

§ 34. Of the public religious Exercises, $pc. 

The public services soon commence in the meeting- 
house, and all persons, who desire to be present, are ad- 
mitted ; generally no small multitude. Seats are re- 
served for the Council, and also for the members of the 
proposed new church. — Ordinarily the exercises com- 
mence with a short prayer ; acknowledging the divine 
excellencies, and seeking the favor of God on the servi-' 
ces and solemnities of the occasion, followed by reading 
some portion of the Scriptures and singing. Then there 
is a prayer of greater length, as on the Sabbath, followed 
by singing, and then by a sermon, which, as well as all 

to be gathered into a new church, according to authorised and 
scriptural order. 

Agreeably, therefore, to the usage of the Congregational 
churches, ive solicit your attendance, by your pastor and dele- 
gate, at N , the day of February next, to advise and 

assist in the aforementioned purpose. The other churches sent 
to are the first Congregational church in A. and the Congrega- 
tional churches in D, H, tyc. The place of meeting is the 
house of '« , and at 9 o'clock, A. M. 

Wishing you grace, mercy, and peace in our Lord Jesus 
Christ, we remain in Christian affection, Yours. 



GATHERING OF CHURCHES. 65 

the other exercises, is expected to have particular refer* 
-ence to the occasion, on which the assembly is met to- 
gether. At the close, of the sermon, the moderator in- 
forms the people, that an Ecclesiastical Council has been 
assembled at the appointed time and place, for the pur- 
pose of aiding in constituting and organizing a Congre- 
gational church. The persons, who were found by them 
to be proposed for the work, are then named. The Mod- 
erator further states, that the Council are satisfied as to 
the religious character of the persons before named, 
which has been approved to them by testimonials from 
other churches, or in other ways ; and that in the delibe- 
rations of the Council no objection, worthy of being re- 
ceived, has been brought forward by any one. He then 
reads the Confession of Faith and the Covenant in the 
presence of the whole assembly ; and having finished the 
reading, he asks the proposed members, who at this time 
are generally standing up, if they continue to yield their 
assent to said Confession and Covenant, which they sig- 
nify accordingly. He then proposes the question to the 
Council, whether they are prepared to acknowledge them 
publicly as a Church, to which they assent. A declar- 
ation made by the Moderator to that effect, accompa- 
nied by a few affectionate and devout remarks. 

There is then aprayer of some length, usually termed 
the consecrating prayer, in which, among other sol- 
emn and suitable topics, the supplicant does not fail to 
find abundant occasion to speak of the goodness of God 
in establishing a church, of the duty incumbent on 
Christians to enter into the church state, and to suppli- 
cate in particular the blessing of God on those individu- 
als, who have entered into that holy and important rela- 
tion.— After this, some one of the Council, to whom the 
6* 



66 GATHERING OF CHURCHES* 

duty has been allotted, expresses what is termed the fel^ 
lowship of the churches. This is a suitable occasion, 
not only to express the sincere and affectionate regard 
and interest of neighboring churches, ,but to assert and 
insist on the great principle of Congregationalism,* that 
the churches are not independent of each other, but are 
bound, by the principles of the Gospel, to exercise a mu- 
tual watch, love, and assistance. The fellowship of the 
churches being thus given, the exercises, on these highly 
solemn and joyful occasions, are generally concluded in 
the usual way by prayer, singing, and the pronouncing 
of the benediction. 

§ 35. Forms of Church Articles and Covenant. 

Congregation alists have their principles of belief; cer- 
tain fundamental religious doctrines. Those principles 
are stated at length in their public Confessions. And we 
may say, with truth, although the nature of the human 
mirtd forbids us to anticipate, in large multitudes, a per- 
fect and inflexible belief in every particular, that they 
yield as united, hearty, and sincere consent to their fun- 
damental doctrines, as any body of Christians whatever. 
Still it is their practice in the admission of members to a 
particular church, to require their express assent only to 
a few prominent doctrines, selected by that church itself. 

* The communion, mutual aid, and accountability of the 
Churches has already been repeatedly mentioned, as an im- 
portant Congregational principle; and that Congregationalists 
do not hold to the independency of Churches, as the term 
would be naturally understood. There are abundant eviden- 
ces of this declaration of an historical and incidental kind ; 
saying nothing of the Platforms. But the object of this note 
is merely to remark, that testimony, not only of a very inter- 
esting, but of the most clear, and satisfactory character, may be 
.found in a work, entitled, The First Principles of New En- 
gland CONCERNING THE S OBJECT OF BAPTISM AND THE CoM- 

munion of Churches, by Increase Mather, printed in 1675. 



GATHERING OF CHURCHES. 67 

These subordinate confessions of faith, (i. e. the con- 
fessions of particular churches,) are not always express- 
ed in the same way ; but no Congregational church 
could be formed, or would be acknowledged as possess- 
ing that character, whose private Confession of Faith, 
which is particularly submitted to the inspection of the 
neighboring churches at the time of its being gathered, 
and is ever after subject to such inspection, was found to 
be at variance with the fundamental principles of the 
General Confession or Creed of the whole body. 

The following may be given as a specimen of the Con- 
fessions of Faith, and also of the Covenants of particular 
churches. 

Confession of Faith. 

We believe, there is one God, self-existent, eternal, 
perfectly holy, the creator and rightful disposer of all 
things, subsisting in a manner mysterious to us, as Fa- 
ther, Son* and Holy Spirit. We believe, that the Bible 
is the revealed will of God to mankind, and was given 
by inspiration, as the only unerring rule of faith, and 
practice. We believe, that mankind are fallen from 
their original rectitude, and are, while in a state of na- 
ture, wholly destitute of that holiness, which is required 
by the divine Law. We believe, that Jesus Christ, the 
eternal Word, was made flesh, or in a mysterious man- 
ner became man, and by his obedience, sufferings, and 
death, made full satisfaction for the sins of the world, 
and opened a way, by which all, who believe in him 
with repentance for their sins^ may be saved without an 
impeachment of the divine justice and truth. We be- 
lieve, that they, and they only, will be saved in conse- 
quence of the merits of Christ, who are born of the Spir- 
it, and united by a living faith to the Son of God. We 
believe, that God has appointed a day, in which he will 



¥8 GATHERING OF CHURCHES. 

judge the world, when there will be a resurrection of the 
xlead, and when all the righteous will enter on eternal 
happiness, and all the wicked will be condemned to eter- 
nal misery. 

Covenant. 

Humbly hoping, that we are united to Christ by faith, 
feeling ourselves under indispensable obligations to ac- 
knowledge him before men, and unite with his visible 
Church, we solemnly vouch Jehovah to be our God ; the 
Lord Jesus Christ to be our ruler, teacher, and Saviour ; 
the Holy Spirit, our guide and Sanctifier ; the holy Scrip- 
tures, our rule of faith and practice. We make an un- 
reserved surrender t)f ourselves, and whatever belongs to 
us, to the service of God ; promising to promote, with all 
our powers, the interests of the religion of Christ, and to 
recommend it by presenting in our conduct a constant 
example of justice, temperance, charity, and godliness, 

We further promise to walk together with the mem- 
bers of this Church, as becomes those of the same re* 
deemed household ; in the exercise of Christian affec- 
tion, in the discharge of christian duty, and in submis- 
sion to its watch and discipline. Relying for assistance 
on the Holy Spirit, we make these solemn declarations 
and promises in the presence of this assembly, in the 
presence of Angels, in the presence of God, the Creator 
and Judge of all. (See §. 56, ch. V. of this work; also 
Mather's Ratio Disc, at Art. I.) 



CHURCH OFFICERS. 69 



CHAPTER FOURTH. 

CHURCH OFFICERS. 

§ 36. The need of officers in the church shown from the 
light of Nature. 

A church, in consequence of accidental circumstan- 
ces, may exist for a. time without officers. It may not on- 
ly exist, but it possesses the ordinary rights, privileges, 
and powers of a church ; as far at least, as they are sus- 
ceptible of being realized in its present situation. " It 
has the power," (says the Way of the Congregational 
Churches Cleared, Pt. II. p. 22,* &C.) " to receive 

*JOHN COTTON. 

Perhaps no name holds a more conspicuous place in the 
history of the Congregationalists of this country than John 
Cotton, author of the Work here referred to. While faithful- 
ly discharging the ordinary duties of the ministry, and, from 
time to time, employing his discerning pen on various other 
topics, he found time to write much on the subject of "Church 
Polity. The tendency of his writings is, throughout, in sup- 
port of the principles, laid down in the Cambridge Platform ; 
in the formation of which he is understood to have greatly 
contributed. Of course some of the principles, he maintain- 
ed, suffered the fate of certain parts of the Platform, being re- 
luctantly adopted by the Churches and very soon abandoned ; 
but the great majority, especially those of chief moment, still 
remain. His book of the Keys of the Kingdom of Heaven is 
particularly valuable. 

Besides this work, and The Way of the Churches Cleared 
against Messrs. Baylie and Rutherford, quoted in the text, he 
wrote, on the subject of the Congregational system, A letter in 
answer to Objections made against the New England Church- 
es, with the Questions proposed to such as are admitted to 
Church fellowship, 1641; The true Constitution of a particu- 
lar visible Church, 1643 ; The Way of the Churches of 
Christ in New England, 1645 ; and a work, printed in 1650, on 
the Holiness of Church members, proving, that visible saints 
are the matter of a Church, 



70 CHURCH OFFICERS. 

members, to elect officers, and to do such other acts, as 
do not require office rule and office power." " Al- 
though destitute of officers, it hath in it a radical or vir- 
tual power, whereby it may call forth such officers, as 
may administer all those acts of office rule or power, 
which, of itself without them, it could not exercise." 

Although it is a principle of the Congregational sys- 
tem, that a church may exist for a time, under certain 
circumstances, without officers ; the appointment of offi- 
cers is, nevertheless, rightly considered essential to its 
permanent and perfect organization. The dictates of 
reason, (in other words, that light of nature, of which 
we have already had occasion to speak,) approve of, and 
require officers in the church. Churches are from their 
very nature corporations, and have been considered such 
in law; but no corporation, whether civil, literary, or 
commercial, or formed for other purposes, would expect 
to nourish, or even to exist permanently, without them. 
Every church member without doubt has duties to per- 
form ; but there are other duties, the performance of 
which no individual would feel himself at liberty to as- 
sume, except it devolved upon him by vote, or in some 
other way. But evidently the devolving on an individual 
by vote, or in some other authorized way, the right and 
duty to do that, which he would not otherwise be at liber- 
ty to do, is conferring an office, and constituting the in- 
dividual an officer. 

Accordingly it is very reasonably and properly said in 
in the Platform of 1648, (commonly called the Cam- 
bridge Platform,) " A church being a company of peo- 
ple combined together by covenant for the worship of 
God, it appeareth thereby, that there may be the essence 
and being of a church without any officers, seeing there 
is both the form and matter of a church ; which is impli- 
ed, when it is said, the Apostles erdaimd elders in every 



CHURCH OFFICERS. 71 

church, Acts 14 : 23. Nevertheless, though officers be 
not absolutely necessary to the simple being of churches, 
when they be called ; yet ordinarily to their calling they 
are, and to their well being." See Camb. Plat. Chap. 
VI. §§ 1, 2. 

§. 37. Church officers recognized in e Scriptures. 

The selection of persons to sustain offices in the church, 
is not more conformable to reason, than it is to the Scrip- 
tures. The Jewish Church had its officers, its high 
priest, its priests, and its Levites. They were especially 
and formally set apart for the purpose of superintending 
such ceremonies and regulations, as had respect to the 
instituted mode of worship. To them it belonged to an- 
nounce the festival days, to select the victims for sacri- 
fice, to burn the incense, to change the shew-bread on 
the Sabbath, to tend the fire on the altar for burnt offer- 
ings. Happily for us, who live under a more merciful 
dispensation, we have no need of officers for these pur- 
poses ; and still the Christian Church has never been 
without them. 

Christ is the head ; holding the highest offi6e in the 
Christian Church. He is our high priest ; he continu- 
ed forever, and hath an unchangeable priesthood ; and 
yet needeth not daily to offer up sacrifice. And there 
are other officers under Christ ; approved by his infinite 
wisdom, and destined, in an emphatic manner, to forward 
those plans of mercy, for which he was willing to give up 
his life. — Paul and Barnabas, acting according to the 
mind of Christ, ordained elders in every Church, Acts 
14: 23. Paul directed Titus to ordain elders or presby- 
ters in the towns of Crete, Tit. 1 : 5. The Apostle, 
speaking of the Saviour, says, " He gave some, apostles ; 
and some, prophets ; and some, evangelists ; and some, 



72 6HURCH OFFICERS. 

pastors and teachers, for the perfecting of the saints, 
for the work of the ministry , for the edifying of the body 
of Christ, Eph. 4: 11, 12. 

Although the appointment of Church officers is agree- 
able to the common sense of mankind, and is warranted 
by the history of the Church in all ages, it is well known, 
that the different sects in religion do not agree as to the 
requisite number of them, their names, or their powers. 
Nor is there reason to doubt, that this disagreement, al- 
though it is at times attended with collisions, and with 
dissatisfaction, is permitted for various wise and benefi- 
cial ends. 

§ 38. Number of Officers in Congregational Churches. 
Ruling Elders. 

There are but two officers, known at the present time 
in the Congregational churches ; Ministers, (otherwise 
called ptrstors,) and Deacons. 

Formerly there was another class of officers, a sort of 
intermediate grade between ministers and deacons, call- 
ed Ruling Elders. It was considered as falling to these 
officers, to call together and to dismiss the church ; to 
prepare business in private, in order that it might be 
more speedily acted on in public ; to feed the flock with 
a word of admonition, &c. — That this office existed in 
the time of the Apostles, was supposed to be evident, in 
particular, from the first Epistle of Timothy, 5 : 17 ; 
11 Let the elders, that rule well, [or who discharge their 
office well,] be counted worthy of double honor, [that is, as 
the connexion seems to require, of double compensation,] 
especially those, who labor in the word and doctrine." This 
passage was thought to imply, that there were officers in 
the church, called Ruling Elders, whose business or- 
dinarily was not to teach or communicate by laboring in 



CHURCH OFFICERS. 73 

word and doctrine, although this duty sometimes fell to 
them ; and of course the office was a kind of intermedi- 
ate one between that of ministers and deacons. Accor- 
dingly, Ruling Elders are fully recognized in the Cam- 
bridge Platform, and the duties, pertaining to them, are 
particularly pointed out. 

But it was questioned by some even from the begin- 
ning, as no other passage of evident weight was brought 
forward, Whether the office was jure divino, that is, 
appointed and required by the Scriptures. It was early 
objected, that the last clause of the passage in Timothy 
might be rendered thus ; Especially they laboring in 
word and doctrine ; or in this way, Especially as they 
labor in word and doctrine ; which gives very essentially 
a new turn to the passage. At any rate, the office, and 
the reasons, by which it was supported, were not gene- 
rally satisfactory. That there were great doubts in re- 
gard to it, and that it was never at any period fully sanc- 
tioned and approved by the churches, is fully evident 
from the ecclesiastical history of the country.* 

§ 39. Further remarks on the office of Ruling Elders. 

The disposition, which has been mentioned, -on the 
part of the churches, not to sanction and put in force the 
part of the Platform of Cambridge, relative to Ruling El- 
ders, gained strength by time ; and that for various rea- 
sons. — (1.) One reason, beside the alleged want of full 
and decisive Scripture authority, was the difficulty of 
finding men in all the churches, suitable for the office. 

*See Joshua Scottow's Old Men's Tears for their own De- 
clensions, &c. published in 1691, as quoted in an interesting 
Note at p. 32, vol. I. of Winthrop's New England by Savage; 
also Mather's Magnalia, bk. V. ; Wise's Church's Quarrel 
Espoused, Petit. IV. § 3, pr. 1772 ; and Home's Ecclesias- 
tica Methermeneutica, Ques. X. 
7 



74 CHURCH OFFICERS. 

It was highly important, that the Deacons should be 
men of piety and of respectable character, but for the of- 
fice of Ruling Elders there was need of men of a higher 
grade ; and it was not always easy to obtain them. 

(2) It was further thought, that the duties, allotted 
to the Ruling Elders, might be performed to good pur- 
pose by the ministers and deacons, and perhaps in some 
respects by committees, chosen for a time from among 
the private members of the churches ; and if so, it would 
be altogether desirable to avoid those strifes and jealo- 
sies, which are very apt to arise from the multiplication 
of dignities and titles. (3) And among other things, as 
the office of these Elders was of an executive nature, im- 
plying no small degree of authority in the admission, ex- 
clusion, and general government of members, it was 
found to interfere at times with that of the minister him- 
self ; especially when it happened to be associated, as 
might sometimes be the case, with an undue share of 
conceit or of pertinacity.* 

Whatever might have been the reasons of it, whether 
these or others, it is certain, the office was never univer- 
sally adopted, as a part of the authorised organization of 
the churches, and that it was soon almost universally re- 
jected. And accordingly for many years it has ceased 
to hold a place in the arrangements of our ecclesiastical 
constitution. — With these explanations in respect to ru- 
ling elders, we are prepared to enter into a more partic- 

* There is reason to believe, it would be no difficult matter? 
to glean from our ecclesiastical annals sufficient proofs of 
dissatisfaction and uneasiness, arising between the Pastors 
and the Ruling Elders. One of the most unhappy religious 
disputes, that existed in the early periods of the country, that 
of the church of Hartford in Connecticut, seems to have orig- 
inated from this cause, viz. the mutual distrust and dissatisfac- 
tion of the Pastor and the Ruling Elder. — See Trumbull's 
History of Connecticut, chap. xiii. 



CHURCH OFFICERS. 75 

ular consideration of the acknowledged and permanent 
classes of officers, viz. deacons and ministers. 

§ 40. Office of Deacons. 

The first clear and undoubted account, which we have 
in the New Testament in respect to the office of dea- 
cons, is to be found at the commencement of the sixth 
chapter of Acts. " And in those days, when the number 
of the disciples was multiplied, there arose a murmuring 
of the Grecians against the Hebrews, because their wid- 
ows were neglected in the daily ministration. Then the 
twelve called the multitude of the disciples unto them, and 
said, It is not reason, that we should leave the word of 
God, and serve tables. Wherefore, brethren, look you 
out among you seven men of honest report, full of the Ho- 
ly Ghost, and wisdom, whom we may appoint over this 
business. But we will give ourselves continually to pray- 
er, and to the ministry of the word. And the saying 
pleased the whole multitude ; and they chose Stephen, a 
man full of faith and of the Holy Ghost, and Philip, 
and Prochorus, and Nicanor, and Timon, and Parmeni- 
as, and Nicolas, a proselyte of Antioch ; whom they set 
before the Apostles, and when they had prayed, they laid 
their hands on the?n. ,: 

In this account, it is worthy of being remarked, that it 
was left by the Apostles to the church of Jerusalem to 
make choice of the persons. And, therefore, we may 
well conclude, that the practice of Congregationalists, 
who appoint to this office by a vote of the church, is sanc- 
tioned by Apostolic authority. — It would seem also, that 
in this instance there was the imposition of hands, which 
is practised in the ordination of ministers, in the setting 
apart to this office. But, in the Congregational Church- 
es, this ceremony, at the setting apart of deacons, has 



76 ©HURCH OFFICERS. 

been disused for many years ; as we shall again have oo 
casion to notice before leaving this subject. 

§ 41. Of the duties of Deacens. 

It is not the sense of the churches, nor has it been for 
many years, that the duties of a deacon are limited, in 
the language of the Cambridge Platform, (ch. vii. § 4,) 
" to the care of the temporal good things of the church." 
The duties, connected with the office, are various and 
important ; especially since all thoughts are given up of 
the acknowledgment and re-establishment of the office , 
©f Ruling Elders. 

(1) Deacons are to be, in various respects, assist- 
ants to the ministers. As the pastors or bishops of 
churches are required " to hold fast the faithful word as 
they have been taught ;" so the deacons, in the precepts 
respecting them in the first Epistle of Timothy, are di- 
rected " to hold the mystery of the faith ;" that is, to 
understand and maintain the peculiar doctrines of the 
Christian system. And it is further required of them, 
that they be men of gravity and sincerity ; neither given 
to the indulgence of pleasure, nor greedy of filthy lucre. 
— The Scriptures, therefore, being so explicit in requir- 
ing such qualifications, it seems to be an obvious infer- 
ence, that duties, not only of a high, but of a religious 
nature, are to be performed by them ; something more 
than merely giving their attention to the church's tem- 
poral concerns. But these duties, whatever they may be, 
are expected to be subordinate to those of the minister, 
and to be rendered by way of assistance to him. Accor- 
dingly it is supposed to fall to the deacons, (and the prac- 
tice of the churches is in accordance with this opinion,) 
to arrange in connexion with the pastors such religious 
meetings of a more private nature as may be necessary ; 



CHURCH OFFICERS. 77 

to take the lead in such meetings in the pastor's absence ; 
to guide and instruct inquirers after the religious life, so 
far as may be in their power ; and, in all other suitable 
ways, to promote the interests of the Christian cause. 

(2) Among other things, it is the practice, at church 
meetings for mere business, for the deacons, in the ab- 
sence of the pastor, to act as moderator. When there is 
more than one present, (there ordinarily being two and 
sometimes more to each church,) the discharge of this 
duty seems naturally to come upon the elder, unless it 
be otherwise arranged between them. 

(3) It is the business of the deacons to take charge of 
the sacramental vessels and of other property, subject to 
the direction of the church as a body ; also to prepare 
the elements for the communion, and to distribute them 
to those, who partake. They are likewise to inquire in- 
to the number and circumstances of the indigent mem- 
bers of their respective churches, and to distribute to 
them that provision, which it is incumbent on the 
churches Jo make for such persons. — And it may not be 
irrelevant to remark, that the duties, incident to the dea- 
con's office, are not intended by the Congregational 
churches to be merely nominal ; they are highly impor- 
tant ; and there is abundant reason for saying, the pros- 
perity of the cause of religion depends greatly on the due 
performance of them. 

§ 42. Further remarks on the duties of Deacons. 

Although Deacons, in the absence of the Pastor, may 
take the lead in religious meetings, and may read the 
Scriptures, and make practical remarks, the order and 
well-being of the churches require, that they be careful 
not to entrench upon what are appropriately pastoral du- 
ties ; and, therefore, they are not considered at liberty t* 
7* 



78 CHURCH OFFICERS. 

select a text and preach from it what has to the audience 
the appearance of a Sermon, and is designed to be such ; 
nor is it proper for them to dismiss the assembly with a 
formal benediction, such as is customarily heard, at the 
breaking up of religious assemblies, from the lips of the 
minister. 

The reasons of these directions, saying nothing of the 
plain Scripture distinction between the duties of pastors 
and deacons, are obvious. There are certain distinctive, 
we might almost say, sacred associations with the char- 
acter of a minister, which are important to be sustained, 
and which would be broken up, by authorising such a 
course on the part of the deacons ; beside the additional 
evils of disorder and various jealousies. These evils are 
not merely imaginary, but have developed themselves at 
various times. Look, for example, at the first Congrega- 
tional church in New England, that of Plymouth in Mas- 
sachusetts ; the immediate and worthy offspring of Mr. 
Robinson's church in Leyden. This church had no pas- 
tor for a number of years ; the Ruling Elder, Mr. Brews- 
ter, was a diffident man, although possessed of excellent 
sense and learning ; the brethren of the church often 
spoke in its meetings, as was natural, and under certain 
limitations would have been highly beneficial. But a 
spirit of pride and self-sufficiency was fostered, which 
seems to have spread itself into other churches in the 
Plymouth Colony, and the results were unhappy. — " The 
preachments of those, whom they called gifted brethren, 
(says Cotton Mather, Magnalia, Bk. I. ch. iii. § 7,) pro- 
duced those discouragements unto their ministers, that al- 
most all the ministers left the Colony, apprehending them- 
selves driven away by the insupportable neglect and con- 
tempt, with which the people on this occasion treated them. 
And this dark hour of eclipse upon the light of the Gospel 



CHURCH OFFICERS. 79 

in the churches of the Colony continued until their humil- 
iation and reformation before the great Shepherd of the 
sheep, who hath since blessed them with a succession of as 
worthy ministers as most in the land." 

Under the gifted brethren, here mentioned, we may 
suppose deacons to be included ; and if not, the statement, 
which is made, clearly illustrates the inexpediency of that 
state of things, which is designed to be opposed, And we 
may plead not only the lessons of history, but the authority 
of the founders of our Churches. Mr, Robinson in his 
Apology* allows, that not only deacons, but lay-mem- 
bers, strictly so called, may prop Jiesy, (as the phrase then 
was ;) that is, may explain the Scriptures, and exhort ; but 
he contends, that this practice ought to be, in some meas- 
ure, subjected to the permission and control of ministers. 
Such, at least, is the obvious spirit of his remarks. 

§ 43. Induction of Deacons into Office. 

Deacons are appointed by the particular churches, in 
which they are expected to exercise their office ; it hav- 
ing ever been an admitted principle, that the election of 
all their officers rests with the churches alone. They are 
inducted into their office, or rather enter upon its duties, 
with but little ceremony. The practice, however, in this 
particular, was certainly different in former times from 
what it is at present. When Philip and Prochorus and 
others had been chosen deacons by the church of Jeru- 
salem, we read, that they were set before the Apostles, 
who prayed and laid their hands on them. 

Coming down to the times of our own particular sect, 
we are informed in the history of the First Church in 
Boston,* that the imposition of hands was practised, as & 

* At chapter viii. as quoted in Dr. Belknap's Am. Biogra- 
phy, Art. Wm. Brewster. 

* Emerson's Historical Sketch of the First Church in Bos- 
ton, Sect. I. 



80 CHURCH OFFICERS. 

sign of consecration, in respect to deacons, as well as 
ministers. 

This ceremony on the introduction of deacons into 
their office, which is known to have been practised by 
various other churches, is recognized in the Platform ;* 
" Church officers are not only to be chosen by the church, 
Acts xiii. 3, xiv. 23 ; hut also to be ordained by imposition 
of hands and prayer, with which at the ordination of El- 
ders, fasting is also to be joined, 1st Tim. v. 22." 

But this mode of consecration, (by the imposition of 
hands as in the ordination of a minister,) is not practised 
at the present day ; or at least but very seldom. On what 
grounds this has happened, has not been fully explained ; 
and it has been attended with regret on the part of some, 
although approved by the greater number. But while the 
ceremony of imposition of hands seems to be permanently 
abolished in respect to deacons, it is evidently necessary 
for the good of religion, that the minds of the people be di- 
rected towards the office; and it, therefore, seems suita- 
ble, that the pastor should improve the occasion of an ap- 
pointment to the deaconship by publicly remarking on the 
nature of the office and the duties of the incumbent. This 
has commonly been done ; and this exposition of the na- 
ture of the office, &>c. is sometimes accompanied with a 
particular address to the person, chosen to it. 

s§ 44. Office of 'Minister or Pastor. 

There is evidently, say those whose principles we are 
endeavoring to give an account of, a higher office, recog- 
nized in the Scriptures, than that of deacons, viz. the of- 
fice of pastors or ministers. This officer is commonly 
mentioned in the New Testament under the name of El- 
der, though sometimes under that of Overseer or Bish- 

* * Camb. Platf. Chap. IX. 



CHURCH OFFICERS. 81 

ep. Accordingly, (Acts xx. 17, 28,) the Elders of the 
church of Ephesus are required to take heed to the flock, 
over which the Holy Ghost had made them Overseers ; 
the original of this last word, episcopoi, being in some 
other places rendered Bishops; see Philipp. i. 1, first 
Tim. iii. 2, Tit. i. 5—7. 

That Elders, which is a general term for certain church 
officers, is used as synonymous with Bishops or overseers, 
seems to be particularly confirmed from the manner, in 
which the subject is treated, in the passage last referred 
to. " For this cause, says the Apostle, left I thee in Crete, 
that thou shouldest set in order the things, that are want- 
ing, and ordain Elders in every city, as I had appointed 
thee; if any be blameless, $fc." In this passage Titus is 
required to set apart certain persons as Elders for the 
service of the churches in the Cretan cities, if there were 
any to be found, possessing a particular character. And 
immediately after, the reason of such an express and care- 
ful direction is given, viz. That a Bishop must be blame- 
less, not self-willed, not given to anger, and the like. So 
that evidently the connexion and obvious meaning of the 
passages taken together render it necessary to consider 
Elders and Bishops synonymous. 

It would seem, then, that elders and bishops or over- 
seers, whatever might be their appropriate duties, and 
whatever relation they might sustain to the subordinate 
office of deacons, were one and the same grade or spe- 
cies of Church officer. But nothing is more evident 
than the fact, that the elders of the New Testament were 
the ministers or pastors of particular churches. And if 
so, it is consistently inferred, that the Scriptures do not 
elevate bishops, which is but another name for elders or 
pastors, to an ascendancy and control over an assemblage 
or multitude of churches Whatever opinions may be 



82 CHURCH OFFICERS. 

held by other Christian denominations, this is, at least, 
the doctrine of Congregationalists ; they know no lower 
officer than deacons, and none higher than pastors ■ they 
consider these two classes of officers to be fully recogniz- 
ed in the Scriptures, and both of them to be of great im- 
portance.* 

§ 45. Distinction of Elders or ministers into Teaching 
and Pastoral. 

In the early periods of our ecclesiastical history, two 
ministers were required to each church. Nor in general 
did the churches fail of supporting the required number, 
except from accidental circumstances. The general 
terms, elder, and minister, were then applied to both 
indiscriminately ; while the subordinate distinction of 
office was indicatod by the terms, teaching, and pasto- 
ral. So that we often read of a teaching elder or teach- 
er, and of a pastoral elder or pastor in the same church ; 
as in the first Congregational church in Boston, Mr. 
Wilson was many years Pastor, while Mr. John Cotton 
was at the same time Teacher. This distinction of min- 
isters into teachers and pastors is thus noticed in the 
sixth chapter of the Cambridge Platform : " The pastor' 's 
special work is to administer a word of wisdom, JBph. Lv. 
11, Rom. xii. 7, 8, first Cor. xii. 8. The teacher is to 

* This subject is remarked upon by almost ail the writers, 
whom we have occasion to refer to ; hi some incidentally ; in 
others more at large. Those, who wish to see it examined 
more particularly, will find it carefully treated, and at some 
length, in the writings of Dr. Bwight. Among other topics, 
relative to the general subject, he attempts to show by various 
quotations, that there is an agreement in the sentiments of 
Congregationalists with those of a number of eminent Episco- 
palian writers. — See Theology, explained and defended, in a 
Series of Sermons by Timothy Dwight, S. T. D. L. L. D, 
f Ser. CL. CL1. 



GHtTRCH OFFICERS. 83 

attend to doctrine, and therein to administer a word of 
knowledge, 1 Tim. iv. 1, 2, Tit. xi. 9 ; and either of them 
to administer the seals of that covenant, unto the dispen- 
sation of which they are alike called." 

This arrangement, independently of the support 
which they supposed it received from the Scriptures, nat- 
urally suggested itself to the fervent piety of our forefa- 
thers, but time, which infallibly brings out from human 
systems unforeseen excellencies and defects, has clearly 
evinced its incompatibility with the prosperity of the 
churches, and it has consequently been dropped. No 
formal measures seem to have ever been taken to alter 
this part of the plan, but it fell away through its own 
mere weight and deficiency. Beside the increased ex- 
pense of the method, which many of the churches were 
unable to bear, it was soon found, it presented an oppor- 
tunity for rivalships between the ministers themselves 
and for dissentions in the flock.— Nor does it sufficiently 
appear, that the passages of Scripture referred to author- 
ize this distinction in the ministry. Indeed the follow- 
ing passage has been justly thought to be utterly incon- 
sistent with it; Eph. iv. 11, " And he gave [that is, ap- 
pointed,] some Apostles, and some prophets, and some 
evangelists, and some pastors and teachers." In look- 
ing at this passage, it will be noticed, that, in the prece- 
ding clauses, certain persons are stated to have been giv- 
en or appointed as Apostles ; others as Prophets ; others 
as Evangelists ; but in the last clause there are evidently 
two classes of duties combined together or two offices in 
one, and, in reference to this union of duties, others were 
appointed to be Pastors and Teachers ; that is, to the 
combined teaching and pastoral office. If this be a cor- 
rect view, the teaching and pastoral duties are not to be 
separated, but exercised by the same person. — It may be 



84 CHURCH OFFICERS. 

incidentally remarked, that the word, pastor, origin- 
ally means a Shepherd ; and, therefore, in its metaphori- 
cal application to the ministry, indicates government or 
rule, rather than instruction. We read of a Shepherd in 
the Old Testament, whose pastoral staff was a rod of 
iron, Ps. ii. 9, Sept. Vers. ; and the kings of Homer, who 
undoubtedly knew how to govern, as well as to guide, 
were the shepherds of the people. 

§ 46. Ministerial or pastoral duties. 

The pastors of churches are rightly considered under 
God the great instruments and means of their prosperity. 
To the persons, who are called to that important station, 
the solemn language of Scripture is ; " Take heed unto 
all the flock, over which the Holy Ghost hath made you 
overseers, to feed the church of God, which he hath pur- 
chased with his own blood." The duties, incumbent 
upon them, are various ; and in a work, which did not 
aim at conciseness, the considerations, relative to them, 
might be spread over a volume. 

(1.) PpvEAChing. — Of these duties the first perhaps in 
order and importance is Preaching. It is obviously agree- 
able to the light of nature, to the common reason of man- 
kind, that some person in every church should be partic- 
ularly required to perform this service, the object of 
which is to instruct, guide, and strengthen in the relig- 
ious life. The reasonableness and importance of this is 
particularly evident, when we consider, that the subject 
of religion embraces a vast variety of duties and relations. 
Although its more striking and characteristic elements 
are level to the comprehension of all, still it cannot be 
denied, that the hearers will be greatly aided by more 
particular views, by the developement of remote princi- 
ples, and by the application of those principles to partic- 



CHURCH OFFICERS. 85 

wlar situations and circumstances. Among the topics, 
handled by the preacher, are the character of God, the 
evils of sin, the mysteries of redemption, the necessity of 
a renovated heart, and the progressive triumphs of a ho- 
ly life. They embrace the whole circle of feelings and 
duties, which bind us to earth and to heaven, to time and 
to eternity, to our fellow beings and to our Creator.* 

2. Pastoral visits and private instruction. — Min- 
isters are " to watch for souls, as those, who must 
give an account." So solemn a direction seems to im- 
ply and to require, that they must concern themselves 
with individuals, as well as with the great congregation. 
However careful the minister may be, his public instruc- 
tion will in general only apply to the public or common 
wants of his hearers. At any rate there are many trou* 
bles of the soul, which can be more effectually counter- 
acted by private conversation, and in the bosom of one's 
own family. At their firesides the feelings of the people 
are more readily and freely disclosed than elsewhere; the 
seriousness of devotion assumes an unknown loveliness 
■ of character, because it ascends to heaven, mingled with 
all the kindly charities of home ; and a new friendship is 
formed for the visitant himself, which is the more sacred 
and dear on account of the place of its origin. 

* The earliest preachers of the Congregationalists did not 
use Notes ; their sermons were unwritten, although they could 
not alwnys be called extemporaneous. The first person in 
North America of the Congregational sect, who is known to 
have used notes, was Rev. John Warham, a worthy minister 
of Windsor in Connecticut. Cotton Mather, to whom we are 
indebted for this fact, gives us to understand, that Warham, by 
this practice, gave considerable offence to some judicious per- 
sons, who had never heard him. But he adds, " when they 
orcce came to hear him, they could not but admire the notable 
energy of his ministry."— The preachers of the present day 
pursue, in some respects, a middle course. Generally speak- 
ing, the more formal sermons, preached on the Sabbath, are 
8 



$6 



CHURCH OFFICERS. 



It has also been expected of the pastors of these church- 
es, that they attend in particular to the instruction of 
children in religious things. Accordingly it is common 
for them to impart catechetical instruction, and to aid 
more or less in the formation and support of Sabbath 
schools and Bible classes. And these means of religious 
knowledge, through the favor of God, have been greatly 
blessed. 

§ 47. The duties of ministers further considered. 

There are various other duties of greater or less im- 
portance. At the business meetings of the church, the 
Pastor acts as moderator ; which the superior office, 
sustained J)y him, seems to render suitable. It also falls 
to him, unless it be otherwise arranged in consequence 
of some temporary or peculiar circumstances, to keep 
the records of the church, and to act as its clerk. This 
is a very proper practice, since all instances of baptism, 
both of infants and of adults, whether the latter be ad- 
mitted into full communion or not, ought to be noted in 
the church records. In the admission and exclusion of 
members, although his vote has in itself no more weight 
than that of other individuals, it is particularly his duty 
to inform himself both as to principles and facts. 

written ; but on other occasions, as private lectures and con- 
ferences, they frequently preach without notes. And this 
course seems to give general satisfaction. 

A remark of the celebrated Baxter, in reply to certain gain- 
sayers on this subject, is perhaps worthy of being added here. 
" It is not. (says he.) the want of abilities, that makes us use 
our notes ; but a regard to our work and the good of our hear- 
ers. I use notes, as much as any man when I take pain^, and 
as little as awy man, when I am lazy, or busy, or have not lei- 
sure to prepare. It is easier to us to preach three sermons 
without notes, than one with them. He is a simple preacher, 
that is not able to preach a day without preparation, if his 
strength would serve." 



CHURCH OFFICERS. 87 

$ 48. Of committees of Laymen, for religious purposes, 

But it is sometimes asked, Are the two classes of offi- 
cers, Ministers and Deacons, sufficient for the perform- 
ance of the duties of the church 1 Would not its inter- 
ests be subserved, if there were other grades of office ? 
-—Before directly answering such inquiries, let it be no- 
ticed, there has undoubtedly existed a jealousy on this 
subject ; an unwillingness to establish in the church a 
greater number of permanent offices, even if some ad- 
vantage might at times be expected from it, than are 
clearly authorised in the Scriptures. Such scruples are 
not only natural to a truly religious mind, but they com- 
mend themselves to common foresight and prudence; esr 
pecially, when we consider, how prone men are to per- 
vert to improper purposes the power they possess. 

Nevertheless there are occasional duties, arising out 
of the relations and wants of the churches, which are 
performed, without recourse being had to the pastors or 
deacons. Members of churches, who sustain no perma- 
nent office, are often chosen by their brethren to act as 
delegates at Conferences, Ordinations, and at other 
times. Committees also are frequently appointed to per- 
form duties, both secular and religious. For instance, it 
is the custom in some of the churches to visit formally, 
perhaps once a year, all their members, by means of a 
Committee, consisting wholly or in part of laymen. The 
object of these visits is religious ; to learn the spiritual 
condition of the members, and to excite them to renew- 
ed watchfulness and faithfulness. 

As, therefore, the lay-members are liable to be called 
upon for very considerable services, and are in point of 
fact frequently called upon for such services, it may be 
safely said, that the interests of our churches need not 
necessarily remain unattended to, or be in any way neg- 



S8 CMCRCH OFFICERS. 

lected. And this system, while it secures the general in- 
terest of the churches, possesses the merit, by putting it 
to new tests and exercises, of communicating additional 
consistency and beauty to the religious character of lay 
members who are thus employed. 

§ 49. Duties of the brotherhood or private members. 

Beside the duties, which are appropriate to particular 
offices, or the performance of which is especially assign- 
ed to a small number of individuals of the church, there 
are others, which pertain to the whole of the church 
alike. It makes nothing against this statement, that the 
duties here referred to, are of a general nature. 

( 1 ) The private members or brotherhood are bound to 
take heed to their principles. — Whether they relate to 
doctrines or practice, it is their duty to profess them 
openly and seriously, and to defend them, when they are 
attacked. They thus escape the imputation of acting un- 
der hypocritical pretences, and exhibit a decision, which 
is becoming in all men, most' of all in a follower of the 
crucified Redeemer. The church is declared to be " the 
pillar and ground of the truth" 1st Tim. iii. 15 ; and 
again, the church is required " to hold forth the word of 
life" Philip, ii. 16. And this may be done in various 
ways ; by refuting the infidel, by reproving the world- 
ling, and by taking part in the prayers and exhortations 
of religious meetings. Accordingly it is remarked in 
commendation of the three thousand, who were baptized 
at the Pentecost, that they continued steadfast in the 
Apostles' doctrine and fellowship. 

(2) Furthermore, the private members or brotherhood 
are bound to take heed to their conduct. — In all their 
intercourse with the world, their calling enjoins the ut- 
most purity, the most sincere good-will, and the strictest 



ADMISSION OF MEMBERS. 89 

integrity. " Whatsoever things, (says the Apostle, Phill. 
iv. 8,) are true, whatsoever things are honest, whatsoever 
things are just, whatsoever things are pure, whatsoever 
things are lovely, whatsoever things are of good report, if 
there be any virtue, if there be any praise, think of these 
things." And more than this, they are bound, not only 
to avoid evil, but to do positive good. They are required 
to exhibit a living and active holiness, and to see, that the 
divine excellency of Christ's religion leaves its stamp, 
not only on their own souls, but on their neighborhood, 
on their country, on the age in which they live, and on 
the world. " Therefore, my beloved brethren, (says the 
Apostle, 1st Cor. xv. 58,) be ye steadfast, immoveable, 
always abounding in the work of the Lord ; forasmuch 
as ye know, that your labor is not in tain in the Lord." 
— See Dr. Owen's Brief Instruction in the Worship of 
God and Discipline of the Churches, Quest. 24, 



CHAPTER FIFTH. 

ADMISSION OF MEMBERS. 

§ 50. Of the character of those to be admitted, 

The materials of a church are visibly religious persons 
or saints by calling, as they have sometimes been term- 
ed ; that is, those, who are professedly and apparently 
followers of Christ both in principles and practice. Of 
such it is to be composed in the beginning, and of such 
only it is to be made good, and increased in subsequent 
additions. But when it is said, that the members of a 
church must give evidence of being persons of this des- 
cription, something more is requisite in their character 
8* 



90 ADMISSION OF MEMBERS, 

and life, than a mere exemption from gross and open 
scandals. There may be an outward correctness, an un- 
exceptionable exterior in many respects, without true re- 
pentance, faith in Christ, or an obedience, flowing whol- 
ly from the love of God. There must be some evidence 
of these, as well as of mere external morality, to entitle 
men to be considered visible saints. 

It is the language of all the writers, to whom we are 
accustomed to look as authority on these subjects, that 
the character of church members is of more consequence 
than their number. They express great anxiety, that 
those, who profess the name of Christ, should be holy. It 
is better, that the churches should consist of a few, who 
fix their minds on the enjoyment of God as their chief 
good, than that they should embrace multitudes, many 
of whom are governed by merely worldly motives. That 
this has ever been a fundamental principle, we have al- 
ready had repeated occasion to remark. — See § § H> 17» 
25, compared with Pktf, Chap. III. ; also W. Bartlet's 
Model of the Primitive Congregational Way, Chap. II. ; 
Cotton's Way of the Churches of Christ in New Eng- 
land, Chap. III. § 2 ; Church-Government and Covenant, 
discussed, in an Answer of the Elders of New England 
to XXXII Questions, Qs. II, &c, 

§ 51.. Claims or right of suck to admission. 

Those, who are redeemed by the blood of Christ and 
bear his image, have a claim, a right to church fellow- 
ship, and to the privileges, attendant upon it. The 
church has its origin in the will of God, and not of men ; 
its foundations are deeply kid in the rebellions of the hu- 
man race T and in the mercy, which has provided for their 
redemption. No body of mere men, therefore, has a 
si.orht to control, or act against its principles, but merely 



ADMISSION OF MEMBERS. 91 

to administer them. It may, undoubtedly, be their duty 
to extend the blessings of the church state as far as pos- 
sible ; but it is neither their duty, nor their right to 
check, and diminish them in any way. Hence no per- 
sons, who sincerely assent to the creed and the ecclesi- 
astical organization of a particular church, and give suit- 
able evidence of possessing a christian character, can be 
refused admission. Accordingly it was long since clearly 
maintained by Dr. Owen, (Original, Nature, &c. of 
Churches, Chap, viii.) that congregational churches can 
never deny their communion unto any persons, high or 
low, rich or poor, old or young, male or female, whose 
application for admission is seconded by such a profes- 
sion of faith in Christ and of obedience to him, as is not 
contradicted by sins of life. 

The Platform says, (Chap. xii. § 2,) " The things, 
which are requisite to be found in all church-members, 
are repentance for sin and faith in Jesus Christ, Acts 
ii. 38, viii. 42, 37 ;" implying, that, where these qualifi- 
cations are had, it is incumbent on the church to receive 
such. In the next Section of the Platform, are the fol- 
lowing judicious and charitable expressions, which may 
seive, in some measure, to sho / the sentiments of the 
framers of that instrument in respect to the subject be- 
fore us : " The weakest measure of faith is to be accept- 
ed in those, that desire to be admitted into the church, 
Rom. xiv. 1 ; because weak christians, if sincere, have 
the substance of that faith, repentance, and holiness, 
which is required in church members, and such have 
most need of the ordinances for their confirmation and 
growth in grace. The Lord Jesus would not quench the 
smoking flax, nor break the bruised reed, Matt. xii. 20, 
tsa. xl. 11, but gather the tender iambs in his arms and 
carry them gently in his bosom." 



§& ADMISSION OF MEMBERS. 

§ 52. Statements of personal religious experience. 

It is the practice for persons, who are proposed to be 
admitted into a church, to give some account of their re- 
ligious belief, and of their personal religious experience. 
If this practice were not followed, it would be difficult 
to secure the exclusion of all, who do not give some evi- 
dence of a renewed heart ; an object so dear to the 
churches, and so essential to their well-being. Sometimes 
a written statement is presented to the church, entering, 
according to circumstances, with greater or less particu- 
larity into the details of the person's doctrines and expe- 
rience; sometimes the statement is verbal ; and in other 
cases, the examination is conducted in the way of ques- 
tion and answer. The mere method or form of the ex- 
amination is not considered important, but may be dif- 
ferent, at different times, according as the situation of 
the applicant, or of the church, or of the pastor may 
seem to render preferable. — But there are a number of 
established principles to be kept in view in connexion 
with this general statement. 

(1) Some allowance is to be made for the natural 
character, and for the merely mental qualifications of the 
individual. If, for instance, he be very ignorant or very 
diffident, it is not always to be expected, that his state- 
ments will be so consistent and satisfactory, as they 
might otherwise be. A candid construction is to be put 
upon his narrative, taking into view all the peculiarities 
of his situation. Indeed the church, in view of the cir- 
cumstances alluded to or of others of a kindred charac- 
ter, may deem it advisable in some cases to satisfy them- 
selves by a private rather than a public examination. And 
this may be done either directly by the private members of 
the church themselves, or indirectly through the inqui- 



ADMISSION OF MEMBERS. 93 

ries of the deacons or the minister, or by availing them- 
selves of both these resources. 

(2) Although the churches, in addition to strictly 
scriptural belief, universally consider holiness of charac- 
ter, or what is otherwise termed conversion, to be a pre- 
requisite to full communion, still the exact time and 
manner of it are not required to be specified. The ways 
of God's working in the hearts of men are various, and 
the inquiry before the church is rather, whether there be 
grace in the heart, than how it came there. " I was 
©nee, (says the pious Baxter,) in a meeting of christians 
as eminent for holiness as most in the land, of whom di- 
verse were ministers of great fame ; and it was desired, 
that every one should give an account of the manner and 
time of his conversion, and there was but one of them all, 
that could do it. And I aver from my heart, (he adds 
in respect to himself,) that I neither know the year nor 
the day, when I began to be sincere." 

The great point is to introduce into the church such 
as the Scriptures intended, and to exclude none of that 
character. And the particular manner, in which this im- 
portant result is to be secured, has ever been considered 
as of less consequence, than the result itself. At any rate, 
nothing ought to be done which will tend to defeat it. 
Neither the manner, nor the principles of the examina- 
tion should be such as to deprive any true follower of 
Christ of the privileges, which he designed for his chil- 
dren. — " As for this or that mode, (says Dr. Increase 
Mather,) in examining of persons, that offer themselves 
to be communicants in our churches, whether it shall be 
by a more continued relation of the work of grace in 
their hearts, or by questions and answers, (as was prac- 
tised in the church at Hartford in Mr. Hooker's time, 
and which may possibly be as edifying a way as the for- 



94 ADMISSION OF MEMBERS. 

mer,) or whether the persons, designing to partake in the 
Lord's supper, shall declare their experiences orally, or 
in writing, axe prudentials, which our Lord has left unto 
churches to determine, as they shall find most expedient 
for their own edification. Nevertheless the substance 
of the thing, (viz. either a relation, as His called, or an 
equivalent,) ought to be insisted on."* 

§ 53. Grounds or reasons of the foregoing practice. 

Some objections were made, in the beginnings of our 
ecclesiastical polity, to this practice, and the conse- 
quence was, that it was subjected, as has happened in 
other cases, to a serious and critical inquiry ; and the 
sense of the churches was expressed in various ways in 
regard to it. (1) It was defended, in the first place, on 
the ground of Scripture. " Time was, (says Increase 
Mathert in the Epistle referred to in the last Section,) 

* See Dr. increase Mather's Epistle to the Church in Cam- 
bridge, Mass. prefixed to Cotton Mather's Life of Mitchel in 
the Magnalia. The sentiments of the Churches on this sub- 
ject are also declared in the Work, entitled, Church Govern- 
ment and Covenant, Discussed in answer to XXXII Ques- 
tions, Qs. viii.; in the Platform at Chapter xii. § § 4, 5 ; and 
in Mather's Historical Remarks, Magnalia, Bk. V. § 6. 

f Increase Mather. 

Congregationalists justly look back upon Increase Mather 
with such feelings of grateful veneration, as they are wont to 
associate with the memories of Robinson and Owen, of Hook- 
er and Cotton. He was truly a venerable name ; a man to be 
beloved ; a light in literature and religion. If he did less than 
those, who have been mentioned, in fixing the landmarks of the 
system, he has the high praise of scrupulously watching them, 
and keeping them in their place, the greater part of a century. 
He was for a number of years the president of Harvard Col- 
lege; he sustained the office of minister sixty-two years; and 
closed his laborious and useful life at Boston, in August of 
1723, in the eighty fifth year of his age. 

Beside numerous publications, which had no particular re- 
lation to the government and discipline of the churches, he 



ADMISSION OF MEMBERS. §5 

when the churches in New England believed, there was 
clear Scripture proof for the practice we plead for ; par- 
ticularly that Scripture, Psal. xl. 10; I have not hidden 
thy righteousness from the great congregation ; and that 
Psal. lxvi. 16 ; Come and hear all ye, that fear God, and 
I will declare what he has done for my soul. And that 
Scripture, 1st Pet. iii. 15 ; Be ready always to give an 
answer to every man, that asks you a reason of the hope, 
that is in you, does by just consequence intimate as much 
as we assert." — See also the Platform, Chapt. xii. 

(2) And, in the second place, the practice is in agree- 
ment with what was done in primitive times. When it 
was first introduced and insisted on by the Congregation- 
alists, it was even then no new thing, as some seemed to 
suppose. Justin Martyr, who lived an hundred and fifty 
years after Christ, says, in his Second Apology for the 
Christians, That they examined such as were admitted 
to their communion, whether they were able to conform 
themselves in all things to the word and will of God. The 
language of Cyprian, in his third Epistle, is, Mihi labor 

EST PERSUADERE FRATRIBUS UT RECIPIENDIS CONSEN- 
TIANT, VIX PLEBI PERSUADEO, UT TALES PATIANTTJR AD- 
MITTI ; QUI NEC CUM VERA P(ENITENTIA VENERANT J as 

much as to say, he found it difficult to persuade the breth- 
ren of the churches to consent to the admission of per- 
sons to their communion, provided they had any suspi- 

wrote a work, entitled, The First Principles of New England, 
a Discourse concerning the subject of Baptism and the Com- 
munion of Churches, printed 1675; Renewal of Covenant, the 
duty of Decaying and Distressed Churches, printed 1677. A 
Dissertation concerning Rights to Sacraments, 1706 ; A Dis- 
sertation wherein the Strange Doctrine of Mr. Stoddard is re- 
futed, 1708: A Disquisition concerning Ecclesiastical Coun- 
cils, 1716; A Testimony to the Order of the Churches, 1720. 
— He was a member of the Synod of 1679, and drew up the 
Result of that Synod and the Preface to it. 



96 ABMISSION OF MEMBERS. 

eion of their offering themselves without true repentance. 
(3) And, furthermore, this practice, so clearly sanc- 
tioned by the Scriptures and the primitive churches, is 
obviously agreeable to reason. It is necessary, in accord- 
ance with clear and admitted principles, that the church- 
es be composed of persons of a particular character ; and 
the question is, How is this character to be ascertained ? 
Certainly the only way is, by means of some examination 
or trial. The method of this trial may slightly vary at 
times, according to circumstances ; but as the religious 
character of the church members is an indispensable 
point, and as this result cannot be otherwise secured, it 
follows, that the trial, in some form or other, must be 
had. And a statement or narration of personal religious 
experience, made in the presence of the whole church, 
upon which all the members can act, is one of the most 
obvious and effectual, and we may add, in general, one of 
the most unexceptionable means, which can be resorted 
to, as subordinate to such trial. 

§ 54. Examination of persons coming from other 
churches. 

It has been made a question, Whether a person, com- 
ing from another Congregational church, which is in reg- 
ular standing, ought to be subjected to a formal examina- 
tion by the church, to which he comes recommended ? It 
has been thought by some, that the insisting on such an 
examination would imply a distrust of the distant church, 
and would necessarily be attended with unpleasant con- 
sequences. All, that can be said on this point, seems to 
be this , the church, to whom the indivdual is recom- 
mended, retains the right of examination; even of the 
strictest examination, if it see fit to exercise it. The pos- 
session of the right s so essential to its purity, that it can- 
not be safely given up, and never has been. 



ADMISSION OF MEMBE&S. 9t 

Still it is not necessary, that this right should always 
be enforced. If the character of the individual be known, 
or if the character of the church, from which he comes, 
be fully known, it is perhaps better, in general, to admit 
him without a formal examination, because such a course 
naturally tends to promote confidence and harmony. But 
if there be doubts in respect to either, it is the duty of 
the church, to which the testimonials or letters of recom- 
mendation are sent, to exercise caution, and to make such 
inquiries as shall at least secure itself from danger. 

This seems to be essentially the doctrine of the Cam- 
bridge Platform, Chap. xii. § 6, viz. That each -church 
possesses the right of instituting an examination under 
the circumstances mentioned, but that the exercise of 
this right may depend upon their discretion. — Its lan- 
guage is as follows ; " This profession of faith and repent- 
ance, as it must be made by such at their admission, that 
were never in church society before; so nothing hinder- 
eth, but the same may also be performed by such as have 
formerly been members of some other church, Matt. iii. 
5, 6 ; Gal. ii. 4 ; first Tim. v. 24. And the church, to 
which they now join themselves as members, may law- 
fully require the same. Those three thousand, Acts 2d 9 
which made their confession, were members of the 
church of the Jews before ; so were those, that were bap- 
tized by John," &c. 

§ 55. Of admissions in reference to the right of voting. 

Whether the applicant shall be admitted or not, after 
having undergone such examination as was requisite, will 
depend upon the choice or opinion of the church, as ex- 
pressed by a vote. It is true, they have no right to re- 
fuse admission to any sincere follower of Christ, who 
does not hesitate to assent to the Confession and Cove- 
9 



98 ADMISSION OF MEMBERS. 

nant of the church ; but they have a right to judge, ac- 
cording to the evidence before them and by the aid of 
the word of God, whether he be such a follower or not. 
And their judgment or opinion on this point seems to be 
what is chiefly expressed by the vote given. 

By the practice of the churches, and for various obvi- 
ous reasons, the opinion, expressed by the majority of 
votes, is considered to be the opinion of the whole. Per- 
haps the decisions of the majority may sometimes be 
wrong ; but it seems to be clearly necessary to admit, 
and abide by the principle, that the majority shall rule in 
all cases of a merely advisory, prudential, or disciplinary 
nature ; otherwise there would often be great indecision 
and confusion. All the members of a church have an 
equal right to express their opinions and vote, excepting 
females, who do neither. The practice of the churches, 
in excluding females from debating and voting, is found- 
ed on Scripture, (1st Cor. xiv. 33, 34, 1st Tim. ii. 11,) 
and on its expediency and propriety, although they are 
at times able to exert indirectly a salutary influence. The 
vote of a minister counts no more than that of a private 
member ; and commonly, in consequence of being mode- 
rator of church meetings for business, he does not vote 
at all, except the members be equally divided. But this 
practice, which seems naturally to result from his situa- 
tion, would not justify him in withholding his opinion, 
especially in any matter of importance.* 

* In the Ecclesiastica Methermeneutica or Church Ca- 
ses Cleared, which was published in 1652, by Mr. D. N. 
Homes of Mary-Staynings, London, we find the subject of 
Voting taken up, and considered at Question XI. The writer 
earnestly objects to church affairs being determined by the 
majority merely. He asserts,that the majority will sometimes be 
ignorant or prejudiced, and still they have the power to govern 
the minority, who are more enlightened, and are perhaps ve- 
ry nearly equal in numbers. Some churches of Christ, he re- 
minds us, both primitive and modern, never passed a vole, ex- 



ADMISSION OF MEMBERS. 99 

§ 56. Propounding and the concluding ceremony at 
admitting. 

The church, having voted to admit a person or per- 
sons, they are propounded ; that is, their names are 
mentioned in the presence of the whole congregation on 
the Sabbath ; and generally two or three weeks before 
the time of admission. The object of this is, to give any, 
who choose, an opportunity to make objections ; a prac- 
tice, which both tends to the satisfaction of the people at 
large, and also to the purity of the church itself. When 
the day of admission arrives, which is generally some 
Communion Sabbath, the Confession of Faith, (see § 
35,) is read to the persons propounded, and in presence 
of the whole congregation. If any of the persons, who 
have now assented to the Confession, have never been 
baptized, this solemn ceremony next takes place. The 
Church Covenant is then read, to which they all in like 
manner give some visible sign of assent. The pastor 
then, (without any renewal of vote on the part of the 
church, which was once customary, though not at pres- 
ent generally practised,) says to the persons concernecj 
the following words or to this effect ; 

{Declaration to those who are received;") 

We then receive you to the fellowship of this Church, 
promising to conduct towards you, and to watch over 
you, with Christian affection ; praying that you and we 
may at last be presented faultless before our Lord with 
exceeding joy. 

cept the voters were unanimous on the question. And this 
seems to be his view of the proper method of proceeding, viz. 
that ali must think alike before coming to a decision. But on 
this plan the same difficulty which he refers to, exists, and in 
greater force; since an ignorant and prejudiced minority, and 
that too of even ond person, may justly be said in many cases, 
not only to perplex, but to govern all the rest. 



100 CHOICE AND CALJt* 



CHAPTER SIXTH. 

CHOICE AND CALL OF A PASTOR. 

§ 57, Of the internal or personal call of a minister. 

No person is at liberty, it is often remarked, to assume 
the office of a minister, but such as are called of God. The 
sentiment must be regarded as correct, when it is rightly 
understood ; nor is it to be doubted, that it is one of 
much practical importance. Certainly an office, involv- 
ing such immense interests, ought not to be entered on 
with that lightness of heart and want of consideration, 
which are sometimes excusable in other circumstances. 
But when it is said, that ministers are called of God, 
What is truly to be understood by that assertion ? Cer- 
tainly not, that they are immediately or miraculously 
called, as was the case with the prophets and apostles ; 
but rather that there is in all cases a divine call to the 
ministry, whenever God clearly makes it the duty of a 
person to enter on that office, And in determining this 
point, men are to reason from their own characters and 
feelings, from the Scriptures, and from the situation of 
the world, much as they would in other circumstances ; 
and not to wait for a specific and personal revelation 
from God on the subject. 

" How beautiful are the feet of them, that preach the 
Gospel of peace, that bring glad tidings of good things !" 
The world is represented by the Saviour himself, as a 
great field, already white for the harvest. -What then is 
requisite in those, who shall be called beautiful, the 
dispensers of glad tidings of good things ? Without pre- 
tending to set up an infallible criterion, it may be safely 



Ofr A PASTOR. 



161 



said, that we may at least expect to find in such persons 
a holy and blameless conduct, having its origin and sup- 
port in a humbled, penitent, and believing heart. We 
may also expect to find in them a strong and permanent 
inclination and desire to do good ; a willingness to labor 
for the conversion and upbuilding of souls for Christ's 
sake, and not for their own. And in addition to these 
obvious requisites, they should possess abilities, suited to 
the work, such as knowledge, firmness of purpose, apt- 
ness to teach, and the like. 

And we may well suppose that God now, as in former 
times, addresses himself to persons, possessing such men" 
tal and moral qualifications, saying, " The fields are al- 
ready white. The laborers are few." We may, with the 
utmost reason, regard Him as inviting their co-operation, 
as pointing to the scene of labor, and promising success. 
— Such is the call, on which the individual is to act, 
who looks forward to the great work of the ministry ; this 
is the commission given him, and there can be no high- 
er one. 

§ 58. External call, or call from the church. 

But such is the constitution of society, that, in a 
Christian country at least, it becomes necessary for the 
Christian public to judge, as well as the individual him- 
self, of the particular application of his powers. Hence 
the necessity of an external call, or a call from some 
church, if it be his expectation and desire to limit his ex- 
ertions chiefly to some select part of the great field of la- 
bor. Nor is this state of things in general unfavorable to 
the prompt exercise of his wisdom and talents in this good 
cause, since no church is willing to remain long without 
a minister, if it be able to obtain one ; an event, to which 
its members look forward with solicitude and watchful- 
9* 



102 CHOICE AND CALL 

ness, and particularly with prayer to that ascended Re-* 
deemer, who imparts to men such gifts, as are requisite 
in the pastoral office. 

Accordingly the first positive step, taken by the 
church, towards supplying their ministerial wants, is, to 
ascertain and employ some one, possessed of the qualifi- 
cations, which have been mentioned, and who has been 
regularly licensed by one of the clerical Asssociations in 
the country ; or perhaps has already been settled in some 
other place, and subsequently removed. This prelimi- 
nary movement is commonly made by the church and so- 
ciety conjointly, through the medium of a committee, the 
members of which are chosen from both. After suitable 
opportunities for forming a judgment of the candidate's 
character and ministerial qualifications, the church, if 
they are satisfied, express their satisfaction by a vote, 
and their desire to enjoy the services of the individual as 
their minister. In other words, they give the candidate 
what is termed a Call ; that is, a formal invitation or re- 
quest to settle. But before making it known to the indi- 
vidual, they proceed also to communicate by vote their 
feelings and desires to the Society or Congregation, and 
to request, that they would join with the church in the 
measure they have taken ; the church and society pro- 
ceeding in the affair of settling a minister in a manner 
somewhat similar to that of the two houses of our legis- 
latures in civil affairs. The church, then, it will be no- 
ticed, takes the lead of the society or Parish in this im- 
portant choice. 

§ 59. Precedence of the church in the call of a minis- 
ter f and grounds of it. 

Whether right or wrong in the view of others, it is 
abundantly evident from various sources, not only that 



6F A #ASTOft, 103 

this is a principle of Congregationalism, but that it is to 
be regarded as one of the distinguishing features of their 
system. Nevertheless the principle seems to have been 
objected to by certain of the Congregationalists them- 
selves more than an hundred years ago, as we learn from 
the Ratio Fratrum Nov-Anglorum. The statement 
or argument of these dissatisfied persons may be summed 
up in these two propositions ; That the Society or Con- 
gregation support the minister equally with the church, 
sometimes even assuming the greater share of the bur- 
den ; and that, consequently, it is unjust to allow the 
church a precedence over the society. Hence it may 
tend to the satisfaction of some to state some of the 
grounds, on which the principle rests. — These grounds 
are three-fold, viz. Natural right; Scriptural authority 
and example ; And the purity of the ministry. 

§ 60. Church precedence in the call of a minister a 
Natural Right. 

It is hardly necessary to remark here after what has 
been already said, (§ § 9, 11, 25,) that the Scriptures 
make a distinction between the church and congregation. 
We read of a church being selected or gathered out of a 
great multitude, who were present, Acts viii. 12; of Paul 
separating his disciples from the multitude, Acts xix. 9 • 
of unbelievers being joined in outward worship with be- 
lievers, 1st Cor. xiv. 23 ; &C. Such passages show, that 
the believers or separates formed one class, and that the 
multitude or unbelievers formed another. 

Admitting, then, that the churches of Christ always 
have been, and from the nature of the case, ought to be, 
distinct from the multitude or mass of people, it would 
seem evidently to follow, that they are entitled, from na- 
ture and by the will of God, to those rights, which are in- 



104 choice an:d call 

cident to, and grow out of this separation. They sepa- 
rate from the rest of the world for the purpose of mutual 
religious instruction, of doing the will of Christ, and of 
enjoying his ordinances, such as Baptism and the Lord's 
Supper. The union, which they form, is voluntary, and 
does not interfere with the rights or privileges of others. 
And it cannot be denied by any person, who has correct 
notions of the foundations of human freedom, that these 
voluntary associations have the same right, as other simi- 
lar associations, to choose the officers, which are neces- 
sary to secure the objects of their union. It is, as much 
a natural and unalienable right, as any that can be nam- 
ed. — But it will at once be said here, although the church 
have a right to choose their own officers, they have no 
right to impose or force their officers on the Society. 
This is a point, on which it will be necessary to remark 
before closing this subject. 

§ 61. Founded also on Scripture authority and ex- 
ample. 

The churches plead also in defence of taking the pre- 
cedence in the choice of officers, that they are warranted 
in so doing by Scripture authority and example. For in- 
stance, we read in Acts i. 14 — 26, that on a certain oc- 
casion the disciples of Christ were assembled together. 
The number of them is specified ; they were about an 
hundred and twenty. This select body, this primitive 
church acted in the choice of a person to supply the va- 
cancy, occasioned by the death of Judas lscariot ; and 
this too in the presence of the Apostle Peter. — At Acts 
vi. 3 — 7, we find the church of Jerusalem assembled 
again, and exercising the power in question in the choice 
of Prochorus, Nicanor, and others to the office of dea- 
con. 



OP A PASTOR. 105 

The exercise of the power under consideration by the 
churches in the Apostolic age may be inferred also from 
Acts xiv. 23. This, it is true, is not obvious from the 
English translation, as it now stands ; but the original of 
the word, ordained, is the Greek participle, cheiroto- 
nesantes, which implies, that the selection or choice of 
persons to the Eldership was made by the vote of the body 
of the disciples, [i. e. by the church,] and not directly 
by the Apostles. — All these passages are referred to in 
the Platform. The language of that instrument, ch. X. 
§ 5. is; "Officers are to be called by such churches, 
whereunto they, are to minister. Of such moment is the 
preservation of this power, that the churches exercised it 
in the presence of the Apostles, Acts i. 23, vi. 3 — 5, xiv. 
23." 

§ 62. Necessary to the maintenance of purity in the 
ministry. 

And there are other considerations, having a connec- 
tion with the rights or privileges of the churches, which 
we are attending to. — The framers of the Congrega- 
tional System were inexpressibly anxious, that the minis- 
try should be pure, devoted, holy. They well knew it to 
be the design and will of Christ, that his ministers 
should possess this character ; and they were accord- 
ingly desirous, that no ecclesiastical regulations should 
be introduced but such as would tend to promote these 
great and merciful intentions of the Redeemer. Anima- 
ted with such sentiments, ardently desirous of seeing the 
spread of true religion, it was impossible for them to 
abandon the principle, that the churches have a right to 
choose their own officers, and that it is their duty to do 
jt. Among multitudes of decisive authorities on the sub- 
ject before us, take the following striking passage from 



106 CHOICE AND CALL 

the Ratio Discipline of Cotton Mather, who -had as 
ample opportunities, as any man that ever lived, to ascer- 
tain the landmarks and the true spirit of Congregational- 
ism. 

" A body of Christians, " he says, " associated for all the 
ordinances of the Gospel, are a church of our glorious 
Lord, which have among other precious privileges a 
Right from him to choose their own pastors. The 
churches, which have recovered the exercise of this 
right from the oppression of man, under which many 
churches of the Reformation are to this day groaning, 
ought to keep the precepts and the favors of the Lord, and 
not easily part with what he has given them. " 

" To introduce a practice, [that of allowing Parishes 
a precedence over the church,] in the choice of a pastor, 
which, being followed, may soon bring a pastor to be 
chosen for a church, which few, yea, none of the church 
have ever voted for, would be to betray and even des- 
troy a most valuable right, that such a Society, [i. e. 
church,] have a claim unto, and many evil consequences 
are to be expected from it." Rat. Disc. Nov-Angl. 
Art. I. — The evil consequences, alluded to, undoubt- 
edly are, the introduction in a short time of a corrupt 
ministry ; the subsequent corruption of the churches ; 
and in this way the ultimate ruin of both. That such 
consequences would follow is obvious, when we remem- 
ber the depravity of the human heart, and when we take 
into account, that multitudes are fond of having moral 
teachers, whose practice at least is as wanting in strict- 
ness an<jl purity, as their own. 

§ 63. The Church has no coercive power over the 
Parish. 

It will no doubt be said, that the church, although they 



m A PASTOR. 107 

have a right to choose their own officers, have no right 
to impose or force their officers on the Congregation or 
Parish. This is granted. They neither possess, nor as- 
sume such a right. And this is so obvious as to render 
a particular consideration of this point unnecessary. 

§ 64. Grounds of the reference of the choice to the So- 
ciety or Parish. 

Still it is important, that the Church and Parish should 
act together ; that they should meet together in the same 
place of worship ; and share mutually in certain of the 
benefits, connected with the ministry. The church is to 
be increased from time to time by members taken from 
the parish. Their interests are not diverse, although their 
situation is different— And hence the great problem to 
be solved was, How a minister should be chosen, in the 
choice of whom the Parish should have a voice, and still 
the rights and purity of the churches be suitably attended 
to and secured 1 And the solution, which Congregation- 
alists have given, (the only one which they could give,) 
is this ; The Church make a choice in the first instance ; 
this choice they notify to the Parish and invite them to 
concur ; if the Parish do not concur, they choose again, 
and invite a concurrence as before ; in some cases, re- 
peating the process, in a spirit of conciliation, a number 
of times.* 

*The remarkable assertion lias been made in quarters, en- 
titling it to attention, that the distinction, which has been 
drawn between the rights and duties of Churches and Parish- 
es, did not formerly exist, at least in practice ; and is not sup- 
ported by ancient Congregational authorities. The incorrect- 
ness of that declaration will be manifest to any one, who care- 
fully examines and weighs the passages referred to in the fol- 
lowing works; Neal's History of the Puritans, Pt. II. ch. £; 
Baitlet's Model of the Primitive Congregational Way, ch. II.; 
Richard Mather's Church Government and Church Covenant 
Discussed in an Answer of the Elders of the Churches in 



108 CHOICE AND- CALL 

^ 65. The concurrent action of the two a matter of 
agreement. 

The system, then, is one of mutual agreement and con- 
cession. No tyranny is exercised by the church ; and 
no despotism is endured by the parish ; but the rights 
and duties of the Christian are joined in harmony with 
the rights and interests of the man. The church are 
true to the Saviour in being true to what he has commit- 
ted to them ; while, at the same time, the claims of the 
Congregation are equitably considered and adjusted. 

The ultimate good of the Parish, it should be remem- 
bered, is coincident with that of the church, whatever the 
difference in their present situation. And it may be safely 

New England to XXXII Questions, Qss. I. II. VIII. ; An 

Answer, (ascribed to the same writer,) of the Elders of the 
several Churches in New England to Nine Positions, Sic. IV. 
V.; Adam's Annals of Portsmouth, year 1670: Cotton's 
Way of the Churches of Christ in New England, ch. iii. 
§ § 1, 2 ; Emerson's History of the First Church in Boston, 
Sects. I. II.; Morton's Memorial, p. 17, Davis' Ed.; Hook- 
er's Survey of the Sum of Church Discipline, pp. 13, 14; 
Mass. Historical Collections, Vol. II. 2d Series, Art. XII.; 
Cam. Platform, Chs. III. IV. VIII. ; Winthrop, vol. I. p. 94, 
Savage's Ed. Note 2 ; Increase Mather's Letter to the Church 
at Cambridge, prefixed to Cotton Mather's Life of Mitchel ; 
Testimony of the Same to Good Order in the Churches of the 
Faithful, Case II.; Owen's Inquiry into the Original, &x. of 
Churches, Chs. I— IV. ; Rat. Disciplines Nov-Anglorum, Art. 
II. — From these passages and multitudes of others, which 
might be referred to, it is evident, that the earlv churches in 
New England were select bodies ; that the members of them 
were persons, possessing certain moral and religious charac- 
teristics, which were well understood ; that they were gene- 
rally bound together, and separated from the mass of the peo- 
ple by an express covenant; that they exercised certain pow- 
ers, such as the choosing or the excluding of members, snd the 
appointing of officers, &c. In a word, they will be found to 
be such as we have represented them ; bodies entirely distinct 
from the Parishes, although meeting together in the same pla- 
ces of worship, and sometimes exercising their powers con- 
jointly. 



OP A PA3TOR. 109 

said, that the plan, which has been adopted, is as benefi- 
cial to the former as to the latter. At any rate, it cannot 
be altered by any further concessions on the part of the 
churches to the parishes. Such concessions would be in- 
consistent with that sense of duty, which ought to be the 
ultimate law of men's conduct. However it might be ap- 
proved by the wicked world at large, it would be con- 
demned by the tone and spirit of the whole Congrega- 
tion il history, as utter ingratitude and treachery to the 
Saviour. 

$ 66, Of the support of the minister. 

If the church and parish, pursuing the course, which 
has been mentioned, agree upon a person to be settled as 
a minister, the Call is transmitted to the candidate or 
pastor elect ; the concurrence of the Parish being at the 
same time made known. Arrangements are also made 
by the church in connection with the parish for his sup- 
port ; the terms of which are formally stated to the pastor 
elect at the same time with the communication of his 
Call. — On the subject of supporting the ministry, the fol- 
lowing sentiments are found in the Platform, at chapter 
XI. § 1. 

" The Apostle concludes, that necessary and sufficient 
maintenance is due unto the ministers of the word from 
the law of nature and nations, from the law of Moses, the 
equity thereof, as also the rule of common reason. More- 
over the Scripture doth not only call elders laborers and 
workmen, Gal. vi. 6 ; but also speaking of them doth 
say, that the laborer is worthy of his hire, 1st Cor. ix. 9, 
xiv. 1, 1st Tim. v. 18; and requires, that he, which i^ 
taught in the word, should communicate in all good 
things, and mentions it as an ordinance of the Lord, that 
they, which preach the Gospel; should live of the Gospel, 
10 



110 CHOICE AND CALL OF A PASTOR. 

and forbiddeth the muzzling of the ox, that treadeth out 
the corn." 

In a subsequent section of that chapter, it is stated to 
be the duty of the magistrate, [civil magistrate,] to see, 
that the ministry be duly provided for, in case other re- 
sources fail. On this subject the sentiment of the church- 
es at the present day is difTerent from what it seems to 
have been in the time of our pious fathers. All resort to 
the civil power in support of religious institutions is dis- 
countenanced. The whole history of the world shows us, 
that the civil power is as likely to aid false, as true relig- 
ion. True religion will support itself ; it bears in its own 
bosom the principle of universal dissemination ; a migh- 
tier power, than belongs to earth, is pledged in its behalf. 
And, therefore, the sooner the disruption of secular au- 
thority and of religion shall be effected in all parts 
of the world, the better will it be for the cause of Christ. 

§ 67. Of the form of the invitation or Call. 

f There is not, as among some other Christian denomi- 
nations, a prescribed form for the Call ; the churches be- 
ing left to their own good sense and pious feelings. It is 
common, however, to say something in that instrument 
of the situation and wants of the church ; of the proba- 
tionary services of the candidate and their acquaintance 
with him ; of their satisfaction with his moral and relig- 
ious qualifications. And in view thereof they call and 
invite, or request him, to settle in the Gospel ministry, 
and undertake the pastoral care and charge of the 
church, &,c. 

But whatever be the express terms of the Call, it is 
requisite, that it be drawn up with some explicitness and 
care, as it passes, together with the Answer to the same, 
under the examination of the Ordaining Council, and of- 
ten has an important bearing on its proceedings. 



ORDINATION OF THE PASTOR. Ill 



CHAPTER SEVENTH. 

ORDINATION OF THE PASTOR. 

§ 68. Of the necessity and authority of ordination. 

Previous to Ordination, the candidate for settlement is 
not permitted, by the Usages of the Congregational 
churches, to administer the Sacraments of Baptism and 
the Lord's Supper. Nor is it customary for him to re- 
peat the benediction of the Apostle, (2d Cor. xiii. 14,) 
with which the public religious services commonly close ; 
but he uses some other, and generally a more concise 
form of dismissal. If the candidate, (and the same will 
hold good in respect to any mere licentiate,) were not 
excluded from the performance of certain duties, and 
kept, as it were, in check, he might sometimes be led to 
regard the further steps, which are implied in ordination, 
as unnecessary, and even to assume the responsibility of 
positively refusing them. En this manner it would be 
possible for unworthy persons to find their way into the 
field of labor in the character of ministers, notwithstand- 
ing the utmost care of the clerical Associations, by which 
they were licensed to preach, and of the particular 
churches, by which they were elected as pastors. 

In view of these remarks, it seems to be obvious, that 
the practice of Ordination is very needful, as one means 
of maintaining a suitable ability and purity of character 
in the ministry. In a mere prudential point of view, the 
good of the churches and of the cause of religion, which 
is intimately counected with the character of the minis- 
try, seems imperatively to require it. But further than 
this, ordination is abundantly authorised and required in 



112 ORDINATION OF THE PASTOR. 

the Scriptures. It was performed in the primitive age3 
©f the Christian church ; in the times and in the pres- 
ence of the Apostles themselves, Acts vi. 6, xiii. 3, xix.. 
23. 1st Tim. v. 22. And if it be a duty to follow the ex- 
ample of the faithful Apostles in any case, it would be 
difficult to show, that it is not in this. 

^ 69. Of the meaning and comparative importance of 
ordination. 

It seems to be a principle of Congregationalists, that 
the constituting of a minister, (taking the words in the 
fullest sense,) lays, under God, with the church ; and 
not with any other body of men. They consider the 
greatest and most decisive act in the process of introdu- 
cing a person into the ministry to be his choice or elec- 
tion to the pastoral office by a particular church. How- 
ever important the ceremony of ordination may be, con- 
sidered as a check on a premature choice by the church, 
or as being called for and authorised by the Scriptures, 
they are very express in regarding it as something less 
than Election. The following expressions are found in 
the Platform, (Chap. IX. § 2,) having relation to its 
meaning and its importance. 

" This ordination, Numb, viii. 10, Acts vi. 5, 6, xiii. 
2, 3, we account nothing else, but the solemn putting a 
man into his place and office in the church, whereunto 
he had right before by election, being like the installing 
of a magistrate in the commonwealth. Ordination, there- 
fore, is not to go before, but to follow election, Acts vi. 
5, 6, xiv. 23. The essence and substance of the outward 
calling of an ordinary officer in the church does not con- 
sist in his ordination, but in his voluntary and free elec- 
tion by the church and his accepting of that election." 

Nevertheless, Ordination, as we have before suffi- 



ORDINATION OF THE PASTOR. 113 

ciently seen, is an important step in the process of intro- 
ducing a pei son into the pastoral office, although it may 
be less so, than the election by the church, and the ac- 
ceptance on the part cf the person chosen. The method 
of ordaining seems to have slightly varied from time to 
time ; but it has ever been judged inconsistent with a 
due regard to the Scriptures and the interests of the 
churches, that the thing itself should be omitted. 

§ 70. Remarks on the early practice of the churches. 

It may perhaps be proper to remark here, that, in the 
early history of the country, it was sometimes the prac- 
tice for each church to ordain its own newly chosen min- 
isters vvithin itself.* And it is evident, this course was 
in some respects more practicable then, than at the pres- 
ent day, since there were ordinarily two ministers to each 
church, viz. a teaching and a pastoral elder, besides ru- 
ling elders ; all of whom had experienced the imposition 
of hands, and formed a sort of church sessions, or pres- 
bytery, as they were sometimes termed, of a particular 
church. It appears in a few instances, where it was 
found particularly convenient or necessary, that lay- 
members wep appointed to assist on such occasions ; and 
this is expressly permitted in the Platform. 

§71. Representative or delegated nature of ordaining 
councils. 

This practice, which wears a somewhat singular ap- 
pearance to their descendants, seems to have been found- 

* In reference to this point, see Emerson's History of the 
First Church in Boston, pp. 11, 17, compared with Winthrop's 
History of New England, Savage's Ed. p. 96; Trumbull's 
History of Connecticut, Vol. I. chap, xfti.; Mass. Historical 
Collections, 2d Series, Vol. III. p. 276; Cotton's Way of the 
Churches in New England, chap. ii. § 8 ; Samuel Mather's 
Apology for the Churches, p. 53: Platform, chap. ix. 
10* 



114 , ORDINATION OF THE PASTOR. 

ed on a principle, which was scrupulously cherished by 
our forefathers, and the abandonment of which they 
probably could not have anticipated without pain. The 
principle is this ; The choice or election of a minister is 
a greater act than his ordination, and, consequently, the 
church, which may perform the greater, is competent al- 
so to perform the less, there being no satisfactory scrip- 
ture testimony to the contrary. " If the people, (says 
the Platform, ch. ix.) may elect officers, which is > the 
greater, and wherein the substance of the office may con- 
sist, they may much more, (need and occasion so requir- 
ing,) impose hands in Ordination, which is less, and but 
the accomplishment of the other." — See also a particular 
defence of this principle, and the answers, given to ob- 
jectors to it, in Cotton's Way of the Churches of New- 
England, ch. II. § § 8, 9. 

The principle, that it is the right and duty of the 
Church, which elects a minister, to ordain him, is 
thought to hold good, or, in other words, to be generally 
admitted at the present day. But in point of practice, 
there is this very considerable difference ; the churches 
at the present time do not ordain directly of themselves, 
but indirectly through the agency of the pastors and del- 
egates of the neighboring churches. The practice is set- 
tled; and a deviation from it, by recurring to the ancient 
method, which evidently originated in part in the pecul- 
iar circumstances of the times, would be considered high- 
ly objectionable. 

If these statements are correct, the members of Or- 
daining Councils must be regarded essentially in the 
light of representatives or commissioners of their partic- 
ular churches ; nevertheless they are accountable to 
Christ, who is the head and ruler of all his followers, for 
the faithful discharge of their duty. The neighboring 



0E.DINATION OF THE PAST0R. 115 

churches, met together by their agents, examine the tes- 
timonials of the candidate, and the proceedings, which 
have been had in reference to his settlement ; and do 
all other things, which are authorized and requisite on 
the occasion. 

By means of this well digested and judicious plan, the 
churches secure their own rights ; they effectually con- 
sult the wisdom and wishes of sister churches, as they 
are bound to do by one of their acknowledged princi- 
ples ; and at the same time they greatly promote the 
peace, order, and purity of the ministry. And such be- 
ing both the principle and the long-established practice, 
it falls to each particular church, previous to the ordina- 
tion of the person, whom it has elected, to send Letters 
Missive to a select number of neighboring churches, in- 
viting them to meet at a particular time and place by 
means of their pastors and delegates, in order to counsel 
and aid in that solemn proceeding.* 

* The Letter Missive, which is sent on these occasions, is 
usually in some sucli form as this, and to the following pur- 
port: 

ft . Jan, 2, 1829. 

The Church [or Congregational Church] in ft , 

To the Congregational Church in D— , 

Send Greeting. 
Beloved Brethren ; 

Through the goodness of our blessed Saviour, we have been 

permitted to extend an invitation and call to Mr. ■, to 

settle with us in the work of the Gospel Ministry. He has 
seen cause to accept our invitation. In accordance, therefore, 
ivith Congregational usage, we request, that you will meet in 
Council, by your Rev. Pastor and delegates, and advise and 
assist in the solemnities of his Ordination ; which is appoint- 
ed to take place on the day of February next, fyc. 

Wishing you grace, mercy, ami peace from God, the Father, 
and our Lord, Jesus Christ, we remain your Brethren in the 
faith and fellowship of the Gospel. 

[The particular place and the hour of assembling, and the 
other churches sent to are made known in the Letter Missive.] 



116 ORDINATION OF THE PA£SPOR. 

§ 72. Reasons for calling the neighboring churches to 
the Council. 

The majority of the churches assembled are neighbor- 
ing churches. It would indeed answer the mere letter 
of the great general principle, that Congregational 
churches are not independent, but are bound to hold 
communion with each other, if any Congregational 
churches whatever should be called in on such occasions. 
But it is altogether expedient, and desirable, and has ev- 
er been the practice, to select the major part of the Coun- 
cil from the churches in the near vicinity, and not to go 
to a distance. 

The reason of this is obvious. — The churches, which 
are in near vicinity, are better acquainted with each oth- 
er's situation and interests ; they cherish reciprocally a 
deeper regard ; and hence are generally more prepared 
to act in the important case of an Ordination with 
promptness, wisdom, and thorough investigation, than 
distant churches. In ordinary cases, therefore, (for some 
cases of peculiar difficulty may sometimes occur, forming 
an exception,) it would be unwise to pass them over, and 
to call in strangers, even though they were governed by 
the same ecclesiastical principles, and bore the same 
name. Besides involving an abandonment of those ad- 
vantages, which have been mentioned, it would be fol- 
lowed by the positive and serious evil of weakening the 
friendship and love of those, who are required by their 
situation frequently to meet, and to consult together on 
the interests of Zion. 

§ 73. Of the admission of lay-members as delegates. 

In the Letters Missive the churches are commonly 
invited to attend by their Pastors and Delegates. If they 
accept of the invitation, the pastor is chosen of course, 



ORDINATION OF THE PASTOR. 117 

without any further vote. Nevertheless, the minister is 
as much a delegate or commissioner of his particular 
church, as the lay-member, notwithstanding this peculi- 
arity in the phraseology of the Letter Missive, and the 
difference in the mode of choice. 

It was almost a matter of course, that the pastor 
should be invited as one of the representatives of the 
church ; the Letter Missive takes it for granted, that the 
church sent to desires and chooses to be represented by 
its pastor ; but it has always been the practice to invite 
the attendance of one or more lay-members at the same 
time. 

If the principles, already laid down, be correctly sta- 
ted, then it follows, that the election of lay-members does 
not alter the nature of the Council, which is essentially 
representative ; and would be so, if there were none but 
ministers present. The practice, however, which pre- 
vails, has ever been highly approved ; although their 
presence may neither alter the nature, nor add to the 
ability of the assembled body. The practice at least af- 
fords an occasion to the lay-members of different church- 
es to form an acquaintance with each other and with the 
pastors ; it leads them to reflection and examination in 
respect to the principles of church-union and govern- 
ment ; and presents an opportunity for the exercise of 
their prudence and christian feelings. And besides, it 
was no doubt supposed by the framers of our church con- 
stitution, that the attendance of lay delegates at such 
times, would operate as a check on any tendencies t© 
clerical domination, if such should exhibit themselves. 

§ 74. Preparatory proceedings of the Council. 

The members of the Council meet at the place ap- 
pointed. Being called to order by some one of the more 



118 ORDINATION OP THE PASTOR. 

aged of their number, who reads the Letter Missive as 
the foundation of their proceedings, they are organized 
by the choice of a Moderator and a Scribe. After sup- 
plications at the throne of grace, they enter on the busi- 
ness, in respect to which they have been called together. 
There appears to be no fixed and invariable method in 
the proceedings of the Council, although the great objects 
and results are usually the same. 

They inquire, however, as a matter of course, for all 
the papers, which concern the church standing and the 
proposed ordination of the candidate, viz. the Certificate 
of church membership, the License to preach, the Call 
by the church, the Answer to the same, &c. In reference 
to these papers, if they are found to be satisfactory, it is 
customary to take a formal vote, That the proceedings of 
the church and society, and the Answer of the candidate 
to the Call to settle, are according to Congregational 
Usage. And this is very proper, because, if there be no 
evidence of any kind of church membership, or of a Li- 
cense to preach, or of a Call to settle and an Answer to 
the same, Congregational Usage would render any fur- 
ther proceedings inadmissible. No Council would as- 
sume the responsibility of proceeding under such cijv 
eumstances, 

§ 75. . Further proceedings of the Council. 

The Council are not expected by the church, that con- 
venes them, nor would they be permitted by the duty 
they owe to the Saviour, to limit themselves to the mere 
ascertainment of regularity in the forms of proceeding. 
Something more is incumbent on them. It is their duty 
to inquire, as far as may be necessary for their satisfac- 
tion, in respect to the literary and moral qualifications of 
the candidate ; particularly his theological knowledge, 



ORDINATION OF THE PASTOR. 119 

bis personal religious experience, and the motives, which 
lead him to the undertaking of a work so arduous. It is 
incumbent on them likewise, to attend to any objections, 
which may be made to the candidate from any quarter. 
Whatever objections are to be proposed, ought evidently 
to be made during the preparatory deliberations of the 
Council ; and not after proceeding to the religious exer- 
cises. 

If every thing be found satisfactory, the Council vote 
to proceed to the Ordination, and this involves the as- 
signment to individuals of the public religious perform- 
ances, which are customary on these occasions ; but it 
is not common, (and for obvious reasons,) to assign any 
parts to the lay-members. — The Charge, which from its 
nature seems to require the experience and the confirm- 
ed piety of age, is commonly assigned to the eldest min- 
ister on the Council ; and the Right Hand of Fellowship 
to the youngest, or the one most recently settled in the 
near vicinity. But the practice in respect to both of these 
parts is sometimes varied from. The Ordination Ser- 
mon is generally pronounced by some individual, who 
has been previously designated to that duty by the 
church in connection with the candidate ; the Council 
concurring in this previous selection and making the as- 
signment. There may be also, especially if it be their 
wish, an Address to the church and people.* 

* Remarks. (1) It was once the practice for the candidate 
himself to pronounce the Sermon ; see Prince's Sermon at 
his Ordination to the Pastoral Charge of the Boston South 
Church, Oct. 1st, 1718; Josiah Smith's Discourse at his Or- 
dination at Boston, July 11, 1726, Sec. The practice was ju- 
diciously dropped, " it being by some thought more decent for 
some e!der divine to deliver such things as are most proper 
for the day," Mather's Rat. Discifliaa:, Art. II. § 8. 

(£) It appears also from a remark in the same work, that, 
in Mother's time, the Charge was usually assigned to a person, 
who had been previously selected by the church; the persons 



120 ORDINATION OF THE PASTOR, 

§ 76. Of the ordaining prayer. 

The Council, having made the necessary antecedent 
arrangements, assemble, at the time appointed, in the 
meeting-house. The proceedings are then read before 
the assembly by the Scribe. The religious exercises, 
prayers, reading the Scriptures, and the Sermon, suc- 
ceed each other as on the Sabbath ; having, of course, 
a reference, (the Sermon in particular,) to the occasion. 
Then follows what is termed the Ordaining or Consecra- 
ting prayer ; so called perhaps, because it has particular 
reference to the setting apart, or consecrating of the pas- 
tor elect to the great work before him. 

The supplicant acknowledges the glories of the en- 
throned Jesus, and the many mercies, which have been 
shown to the church by her Prophet, Priest, and King. 
He celebrates the goodness of God, as manifested on the 
present occasion ; and particularly petitions, that He 
would bless, guide, and accept his servant, who is now 
set apart, by prayer and the imposition of hands, to the 
holy and glorious work of Christ's ministry. 

§ 77. Import of the imposition of hands. 

In the course of this prayer and in that part of it, which 
has particular relation to the setting apart of the individ- 
ual to the ministerial work, the supplicant stretches forth 

also, who were to impose hands, were designated previously. 
B;U the ceremony of laying on hands lias for many years been 
left wholly to the Council : and a long established common 
law seems to require the assignment of the Charge to the eld- 
est minister, unless peculiar circumstances require a deviation 
from the general rule. 

(3) The Scribe of the Council of course retains the min- 
utes of its proceedings in his own possession. But it is lor 
many reasons important, and is expected, that he will embrace 
an early opportunity to transmit an attested copy of them to 
the church, by which the Council was called. 



ORDINATION OF THE ^PASTOR. 121 

"his hand, and places it on the head of the subject of his 
petitions : other ministers of the Council, who are near, 
do the same. This solemn laying on of hands is a sym- 
bolical action ; that is to say, it is an action, to which 
the example of former times and long usage have given a 
meaning. As an inclination of the head in common con- 
versation indicates assent, and the shaking of hands, 
when persons meet together in the intercourse of life, 
signifies good-will or friendship ; so the imposition of 
hands on these occasions is generally regarded as indica- 
ting the setting apart to some particular purpose. 

Thus in the days of Moses, when the Israelite brought 
his victim to the door of the Tabernacle, he was requir- 
ed to lay his hand upon its head ; and it was not until 
the performance of this ceremony, that the victim was 
accepted as fully set apart for the sacrifice, Lev. i. 4. 
When the Levites were consecrated to the service of God, 
Moses brought them before the tabernacle of the congre- 
gation, in the presence of the whole assembly of the chil- 
dren of Israel. And the children of Israel laid their 
hands on the Levites, as a sign that they were offered, or 
set apart to the service of the Lord, Numb. viii. 5 — 11. 

It is impossible to state precisely, at the present time, 
the origin, the first occasion of this symbolic ceremony ; 
it goes back very far into antiquity. Nevertheless, it was 
retained, and was frequently practised by the Apostles. 
It was received from them by their successors, and be- 
ing sanctioned by such high authority, it has continued 
to form a part of ecclesiastical usages. (See the Mag- 
nalia, B. v. § 8, and Mather's Sermon on the Work of 
the Ministry.) 

§ 78. Of the object and manner of the charge. 
The object of the charge seems to be to give such sol- 
emn advice, warning, and encouragement, as are suited 
11 



122 ORDINATION OF THE PASTOK. 

to the nature and difficulties of the ministerial work. 
Such was the Charge, given by the Apostle Paul to Tim- 
othy. This performance is of a grave and serious char- 
acter, but concise j and as in the other exercises, there is 
no fixed and unalterable form of thought and expression, 
to be followed by the speaker. But in the old New En- 
land Brethrens' Ratio Discipline, where we have an 
express exemplification of its spirit and manner, it is said 
to be in such terms as these ; 

" Whereas You on whom, we now, to declare so 
much, do impose, [have imposed,] our hands, are 
called unto the work of the evangelical ministry in the 
church of the living God, and unto the office of a pastor 
in the particular church of the Lord, with which we are 
now assembled, we do now introduce you into that awful 
station. — We, therefore, charge you before the great 
God and our Saviour, the glorious head of the church, 
that you take heed unto the ministry, which you have re- 
ceived from the Lord, plainly, and faithfully, and watch- 
fully to fulfil it, and as one, that must give up an account 
unto Him ; That you feed thewhole flock, whereof you are 
now made an overseer, and therein study to show your- 
self approved of God, and a workman, that needs not to 
be ashamed ; that you pray icithout ceasing, and give 
yourself to reading and meditation, and preach the word, 
instruct, reprove, exhort with all the long suffering, that 
becomes a servant of God ; 

That you administer the Sacraments of the New Cov- 
enant, as a wise and good steward of those heavenly mys- 
teries ; That you impartially dispense the Discipline, 
with which the house of the Lord is to be ordered, and 
his kingdom expressed and maintained, making a differ- 
ence between the holy and profane ; And that you be an 
e%ampli of the believers in your whole conversation, 
with all piety and charity, endeavoring to exhibit the gra- 



ORDINATION OF THE PASTOR. 123 

ces of that Lord, unto whose peculiar service you are 
now devoted. 

And, if You keep this charge, we declare unto You, 
that the Lord of hosts will give you a place among his 
elect angels, who doubtless do now stand by as witness- 
es of the solemn action, wherein we are now engaged ; 
witnesses to the bonds and vows of God, which you have 
now with all possible solemnity taken upon you. Yea, 
we declare unto You, that if you do this, When the 
Lord Jesus Christ shall appear, you shall appear with 
Him in glory. He, who is the chief Shepherd, will then 
give you a Crown of glory, which shall never fade away." 

§ 79. Of giving the Right Hand of Fellowship. 

One reason of employing neighboring churches to per- 
form, by their delegates and pastors, the acts of ordina- 
tion, is, that it affords them a favorable opportunity to ex- 
press their opinions and their good wishes in an impor- 
tant affair. It has ever been admitted, that it is the du- 
ty of the churches to consult each other in cases of great 
importance ; and undoubtedly the settlement of a minis- 
ter is one of these. A part of the exercises, therefore, 
(what is termed the Right Hand of Fellowship,) has ref- 
erence to this principle ; that is to say, it is designed to 
express publicly the concurrence and approval of the 
sister churches as to what has taken place ; and their 
congratulations, and sincere and Christian welcome to 
the new Pastor. 

For this religious performance, the propriety of which 
might be fully inferred from the expanding and commu- 
nicative nature of Christian love, there is direct Scrip- 
ture warrant. " The Churches of Christ salute you," 
Rom. xvi. 16 ; " And when James, Cephas, and John, 
who seemed to be pillars, perceived the grace, that was 
given unto me, they gave to me and Barnabas the Right 
Hands of Fellowship,' 1 Gal. ii. 9. 



124 Ordination of the pastor. 

§ 80. Spirit of the Right Hand of Fellowship and clos- 
ing services. 

The Speaker remarks upon the various causes, which 
combine men together, and then passes to the considera- 
tion of Christian love, the purest, noblest, and most per<» 
manent of all bonds of union. He adverts to the princi- 
ple of Congregationalism, which recognizes the relation- 
ship of all the true churches of Christ, as members of 
one great family, of which Christ is the head ; and to the 
attendant principle, that this mutual and near relation- 
ship ought to be publicly and distinctly acknowledged, 
on suitable occasions. 

In the name, therefore, and by the appointment of the 
Council, he extends his hand to the new Pastor, the 
Right hand op fellowship. — He requests him to re- 
ceive it, as a symbol y that the churches are one, united 
by a common hope, and bound together by a reciprocal 
desire for each other's spiritual advancement ; and as an 
expression, that he is cordially and fully acknowledged 
as an authorized minister of the Gospel. To this public 
announcement of the brotherly union of the churches, 
and this solemn and fraternal acknowledgment of the 
new Pastor, are commonly joined sincere expressions of 
personal regard, hearty desires for his success in the 
ministerial work, and glowing anticipations of that un- 
bounded bliss, which is reserved by Jesus Christ for all 
his faithful followers. 

Then follows a prayer by someone of the Council; 
the concluding services alone, the reading a psalm or 
hymn, and the benediction, being reserved to the newly 
ordained minister. 

§ 81. Installation of a minister. 

Installation is the settling of a pastor over a partic- 
ular church, who was previously settled, but has been 



ORDINATION OF THE PASTOR. 125 

dismissed. It slightly differs from Ordination, since it is 
not customary a second time to confer the offices and 
privileges, which have been previously conferred, unless 
the person has forfeited them by misconduct, and regain- 
ed them again by reformation. 

The preparatory proceedings of the Council are much 
the same, as in ordination ; but evidence of a regular dis- 
mission is required. The public religious exercises are 
the same in number and order, but without the laying on 
of hands. The expressions, which are made use of in 
the performances, naturally vary with the difference in 
the situation of the person, to whom they relate. In con- 
sequence of this, and of the omitting the ceremony of im- 
posing hands, what is, on other occasions, termed the 
Ordaining or Consecrating, is, on this, termed the In- 
stalling prayer. 

§ 82. Accountability of delegates and ministers to the 
churches. 

It would seem reasonable, if delegates and pastors on 
these occasions are the representatives of the churches, 
that they should be responsible in some measure to those, 
for whom they act. On this subject the following senti- 
ments are expressed in Samuel Mather's learned Apolo- 
gy for the Liberties of the New England Churches. 

" Particular churches then, (he says, ch. III.) are pos- 
sessed of this right and privilege of appointing and send- 
ing forth elders [ministers] and other delegates on suita- 
ble occasions ; and by the same reason they may call 
them to an account at their return. And if upon inquiry 
it shall be found, that they have done any thing prejudi- 
cial to the truth and peace of the Gospel, they may justly 
expostulate with them, and ask the reasons of their con- 
duct, and refuse to regard what they have been doing. — 
11* 



126 ORDINATION OF THE PASTOR, 

Nor indeed can any thing be more fit and suitable than 
this, that the Messengers of particular churches, who 
have done amiss, or lay under the suspicion of irregular 
conduct, and a faulty management of their affairs, should 
be questioned by the churches, whose messengers they 
are, and in whose service they are employed. 

" And as this is fit and suitable in itself, that the breth- 
ren in particular churches should call their delegates to 
an account for their management in their service ; there 
is also an instance to be given from the Scripture, which 
will sufficiently justify the brethren in the use of this lib- 
erty ; it is Acts xi. 2d and 3d verses ; where we read, 
that, when Peter was come up to Jerusalem, they, that 
were of the circumcision, contended with him, or rather 
called him to an account, in order to pass their judgment, 
saying, Thou wentest in to men uncircumcised and didst 
eat with them. And it follows in the next verse, that Pe- 
ter rehearsed from the beginning and expounded by Or- 
der unto them. 

" Now, if the brethren might demand of an Apostle 
the reasons of his behaviour, and if the Apostle thought 
himself accountable to them, and, therefore, obliged to 
apologize for his conduct before them, the conclusion is 
strong and irresistible, that now the brethren have the 
liberty and much more to inquire concerning the man- 
agement of their elders and other delegates," &c. — See 
also on this subject, Platform, ch. XV. § 2 ; Cotton's 
Book of the Keys, ch. VI. p. 26, Lond. 4to Ed. 

% 83. Of the members of Councils substituting others 
in their stead. 

The same writer, and in connection with the subject 
of the preceding section, considers the power or right of 
a member, who has been chosen to act in Council, to 



ORDINATION OP THE PASTOR. 127 

substitute another in his room. ■" But supposing, he 
remarks, as it is a supposable case, that any delegates 
from particular churches, upon emergent occasions 
should substitute others in their room, and so should not 
be able to give any account of their transactions 1 I an- 
swer, that, although the case may be supposed, the thing 
ought not to be ; for none in such cases have the power 
of substituting others in their room and stead ; any more 
than an ambassador from one prince or commonwealth 
hath the power of substituting whom he pleases to per- 
form the embassy for him," &c* 

| 84. Of inviting others to sit as members, who are not 
chosen by the churches. 

The writer, just cited from, may also be considered as 
expressing the sense of the churches concerning the 
right of Councils to invite, on their own authority, other 
persons to sit and act with them. Referring, as there is 
reason to suppose, to such cases in particular, to which 
at any rate his statement will apply, he says, " No per- 
sons have a right to consult, vote, or act in behalf of any 
particular church, but by virtue of a delegation from that 
church. It is this alone, that empowers them. And if, 
without such empowering, any shall pretend to act, as 
their delegates, they must be deemed busy-bodies in oth- 
er men's matters." 

Further ; there does not appear to be any Congrega- 
tional authority whatever for the particular church, that 
assembles the Council^ to invite individuals to sit and act 
in the same, in their own persons and right, and not as 
the representatives of sister churches. Admitting the ex- 
istence of Congregationalism as a system, it can be 
clearly made out, that the church, which assembles the 
Council, is restricted, as well as the Council itself, in its 



128 ORDINATION OF MISSIONARIES. 

mode of proceeding. Such a restriction is implied in the 
nature of Councils. It is laid down as an undoubted 
principle, that Councils are founded ultimately on the 
ground of church communion and fellowship. If, there- 
fore, individuals, (not the representatives, and perhaps 
not the members of churches,) were permitted to act in 
Councils, whatever may be their standing and character, 
this fundamental principle would be unsettled, and per- 
haps ultimately subverted. 



CHAPTER EIGHTH. 

ORDINATION OF MISSIONARIES. 

<5> 85. Occasions and need of missionary ordination. 

Congregationalists, as a part of the laborers in the 
great vineyard of the world, consider themselves under 
obligations to do what lays in their power, to extend the 
knowledge of the Gospel. The labors of some of their 
ministers among the Savages, particularly the devoted 
Eliot, have called forth, even in distant parts of the 
world, the warmest expressions of approbation and grati- 
tude. 

Down to the present day, Missionaries have been sent 
forth, not only to the Indian tribes of North America, 
but to those, who are without the knowledge of God, in 
different and distant parts of the earth. These Mission- 
aries may justly be considered as sent abroad by the 
churches, inasmuch as they are supported by their con- 
tributions, attended by their prayers, and protected by 
their constant solicitude. It is true, that the immediate 
agents, in designating and arranging their departure. 



ORDINATION OF MISSIONARIES. 129 

are Missionary Societies ; but these societies, when the 
subject is rightly considered, are only the agents and 
representatives of the churches. 

The churches, therefore, in the exercise of that Su- 
perintendence, which naturally falls to them, and having 
in view the great importance and solemnity of the work 
of Missionaries to the heathen, have deemed it advisable, 
that they should receive Ordination, and, in that way, be 
formally and solemnly set apart to their responsible un- 
dertaking. 

$ 86. Of ordaining for distant churches at the invita* 
Hon of the same. 

This practice, which seems to be fully justified by the 
circumstances, under which it takes place, was introdu- 
ced by degrees ; the first approach to which was proba- 
bly as follows. — In the early settlement of the country, it 
was difficult, or rather impossible for the remote church- 
es to ordain a minister through the instrumentality of 
churches in their immediate vicinity, since there were 
none such. They, therefore, chose their minister, and 
left it *o churches at a distance, (such as they could fix 
upon,) to set apart the individual selected, by prayer and 
imposition of hands, and to give the right hand of fellow- 
ship. 

A somewhat peculiar instance, but fully illustrative of 
the practice, occurred in the year 1726. A Mr. Smith 
had preached to a Congregational society in Bermuda ; 
the only one, it would seem, on the island at that time. 
The church made choice of him as their minister, but 
under the circumstances of the case they desired, that he 
should come to New England, and be ordained here ; 
which was accordingly done in July of the above men- 
tioned year at Boston. 



130 ORDINATION OF MISSIONARIES. 

And we have reason to believe, the practice was not 
imfrequent, since it is expressly mentioned in the an- 
cient Ratio Discipline, Art. II. § 11. — " Sometimes 
it has fallen out, that, in some of the distant provinces 
and plantations destitute of ordainers, a godly people, as- 
sociating for the worship of God our Saviour, have signi- 
fied unto some of the pastors in this country, that they 
desire such a person, as they mention, to be ordained 
here, and sent from hence unto them. The pastors, thus 
applied unto, have here called a public assembly, and 
have in their presence given this person an opportunity 
publicly, and with all due solemnity, to declare his ac- 
cepting the pastoral care of the flock, that have sent for 
him. And so they have ordained him, and sent him 
away with proper testimonials." 

§ 87. Ordination of Missionaries to the heathen. 

But the case was somewhat different, when Missiona- 
ries came to be sent to savage or heathen nations. In 
some instances, as in that of the Indian apostle, Eliot, 
persons had been previously settled over particular 
churches, and had received ordination of course ; but 
this was seldom the case, and was obviously a state of 
things, which could not generally be counted on. The 
churches had reason to believe, that much the greater num- 
ber of missionaries would be young persons, and such as 
would devote themselves to that work alone. 

It does not appear to have been maintained* at any 

* We speak here of the earlier periods of our ecclesiastical 
history. A recent writer of merit on Congregationalism, (the 
Author of the statement of the Dedham Case and Considera- 
tions on Congregational Church Polity, p. 54,) has suggested 
doubts on the tendency of the practice under consideration. 
We think him right, where he speaks of missionary ordina- 
tion as an apparent, rather than a real deviation from Congre- 
gational principle. But if such be the case, and if the practice 



©RDINATION OF MISSIONARIES, 131 

period, that the ceremony of missionary ordination was 
superfluous and unnecessary ; but on the contrary, it was 
ever thought to be intimately connected with the best re- 
ligious interests of those, to whom the Missionaries were 
sent. It was admitted, that unordained missionaries, as 
well as others, could preach to the heathen, and instruct 
them in various ways. But it was considered highly ne- 
cessary to baptize serious and credible converts, and to 
introduce them to a participation in the symbolical sacra- 
ment of the Lord's supper. And this was not permitted, 
by Congregational Principles and Order, to any person, 
who had not been ordained. 

§ 88. Early instances of missionary ordination. 

With such views of the necessity of missionary ordina- 
tion, our ancestors could hardly fail, from time to time, 
expressly to acknowledge this part of the system, and to 
reduce it to practice. In the Heads of Agreement, 
entered into between the Congregationalists and Presby- 
terians in the year 1690, there is an Article, in which, 
there is reason to suppose, missionary ordination is had 
in view, viz : " That ordinarily none shall be ordained 
to the work of the ministry, but such as are called and 
chosen thereunto by a particular church ;" expressions, 
which clearly imply, that there are cases of such a na- 
ture as to require ordination without a choice or call 
from a particular church ; or at least that ordination may 
in some cases be antecedent to such choice. 

In December of 1733, three missionaries of the Edin- 
burgh Society for propagating Christian Knowledge, were 
ordained at Boston, as missionaries to the Savages on the 

be, from time to time, explained and suitably guarded, there is 
reason to anticipate much good from it, while the evils, which 
are feared, will be avoided ; (See § 90.) 



132 ORDINATION OF MISSIONARIES. 

borders of New England ; in which ceremony Drs. Col- 
man and Sewall, and Mr. Prince assisted. Mr. John 
Sergeant was ordained missionary to the Housatonnic or 
Stockbridge Indians in August, 1735, at Deerfield, 
Mass. Mr. Joseph Bowman was ordained as a mission- 
ary, to labor among the Mohawks, in 1762; and the list 
of such instances of an early date might be increased, if 
it were necessary. 

Hence we may conclude, that missionary ordination, 
under certain circumstances, is i settled and acknowl- 
edged part of the Congregational system. 

§ 89. This practice a security to the heathen them- 
selves. 

And it may perhaps be regarded as some recommend- 
ation of the course, which has been adopted, that it is 
necessary, in some degree at least, to the security of the 
heathen themselves. Surrounded by idolaters, they have 
no resource, when they first receive the Gospel, but to 
depend on the instructions and the administrations of 
foreigners. They would, therefore, be liable to be de- 
ceived, if they were to take the first step in the selection 
of their officers, and if there were not a previous ordina- 
tion of their agents in the country, from which they 
come. But this danger of the heathen is obviated by the 
course pursued, since the churches, by whom the mis- 
sionaries are sent out, will not be likely to aid in the or- 
dination of an indiscreet, ignorant, or irreligious man. 

§ 90. Its consistency with the church' s right of election* 

But it may properly be observed here, that the intro- 
duction of the practice in question is, in some measure, 
an infringement of the distinctive Congregational princi- 
ple ; that election by a particular church ought to pre- 



ORDINATION OF MISSIONARIES. 133 

cede ordination. No doubt this difficulty was fully felt 
by the early framers of our system, but they preferred in- 
curring the responsibility of deviating from the principle 
to that of being accessary to the injury of the heathen. 
But even this reluctant deviation is rather in appearance 
than reality ; since the ordination of missionaries is not 
necessarily understood to be exclusive of election by par- 
ticular churches, but only antecedent to it. The mode 
of proceeding is inverted, but without an alienation of 
the right. 

The churches may be regarded as ordaining their mis- 
sionaries, and as extending the right hand of fellowship, 
by anticipation. And it still lays with the heathen 
churches, whenever they shall be in a situation fully to 
appreciate and exercise their rights, to yield, or to with- 
hold their approval of what has been done. Congrega- 
tionalists could never, without gross inconsistency and 
sin, think of depriving them of any rights, which they 
claim for themselves. 

§ 91. Historical facts illustrative of the practice. 

It may be added, as illustrative of what has been said, 
and of the operation of Congregational principles, that, 
if a missionary should dissolve his connection with the 
Society, that sent him, for the purpose of settling over a 
particular church in heathen lands, the choice of that 
church would be necessary ; and religious services would 
be desirable, so far as they could be had, the same as in 
a case of Installation. 

The facts of our early religious history strengthen the 
belief, that this would be the only suitable course. The 
converted Indians at Martha's Vineyard, who were gath- 
ered into Christian churches by the May hews and oth- 
ers, had their own distinct pastors and other officers. We 
12 



134 ORDINATION OF MISSIONARIES. 

are told, that the pastors, who were natives, were regii- 
larly ordained, the pious Eliot and Cotton assisting in 
that work ; but the Indian churches were previously re- 
quired to make the choice for themselves, as a right of 
which they ought not to be deprived. In 1670, the mis- 
sionary among the Indians at Marshpee, Mr. Richard 
Bourne, was also ordained by Eliot and Cotton, having 
been previously chosen by the free election of the native 
church.* 

§ 92. Calling of the Council. 

It is not ordinarily the custom of the churches to as- 
semble in a case of this kind at the suggestion and de- 
sire of an individual. Such a practice would too much 
encourage the application of persons, who are not in a 
situation to form a correct judgment, or who mistake the 
mere desire for the ability to do good. The individual, 
who is generally in the employ of some Missionary Soci- 
ety, first makes his application to such Society. If the 
Society sees reason for approving and seconding the de- 
sign, it applies by means of Letters Missive to a suitable 
number of churches, desiring their advice and assistance 
in the proposed ordination. And a call on the churches, 
made under such circumstances, of course meets their 
prompt and respectful attention. 

§ 93. Council's proceedings and religious services. 

The proceedings of the Council and the public relig- 
ious ceremonies are much the same, as in other cases of 
ordination. It is considered suitable, however, to lay 



* See the Letter of Increase Mather to Dr. Leusden of the 
Univerbity of Utrec lit, with the Notes of Cotton Mather in the 
Life of Eliot; Alien's Biogr. Diet. Art. Bourne ; and Mass. 

'Historical Collections. u 2<i Series, Vol. III. p. 1^. 



CHURCH CENSURES AND EXCOMMUNICATION. 135 

before the Council some explicit evidence of the serious 
and devoted intentions of the missionaries in respect to 
the work, to which they are about to be set apart. The 
following public confession was made by the missionaries 
ordained at Boston in 1733, referred to in § 88 : 

" We do now in the presence of Christ, and before 
this assembly as the Lord's witnesses ; before God, an- 
gels, and men, willingly and freely, with humility and 
fear, offer ourselves first unto the Lord, and then to the 
service of souls, to the work of the ministry in general, 
and particularly to that mission, to which we deem our- 
selves called of God, by his special and singular provi- 
dence, to carry the Gospel among the heathen in our bor- 
ders. And we will by his grace, so long as God gives 
us opportunity, humbly, diligently, and faithfully, apply 
ourselves to this work of the Lord, as those, that must 
give an account of their stewardship." 

The Instructions to the Missionaries, originating in 
the Society which employs them, are publickly announ- 
ced; and in some instances the great interest of the occa- 
sion has been heightened by the administration of the 
Lord's Supper. 



CHAPTER NINTH. 



CHURCH CENSURES AND EXCOMMUNICA- 
TION. 

In inquiring into the Congregational doctrine of 
church censures, it would seem, that the substance of 
what has been said by the successive writers, who have 
considered it, is to be found in the Platform of 1648, at 
the fourteenth chapter. The various topics are concisely 



136 CHURCH CENSURES 

and happily adjusted in that venerable instrument ; and 
the whole chapter, precisely as it stands, is here given, 
except that a few remarks, which are distinguished by 
brackets, are added at the end of certain sections. 

§ 94. Design or object of church censures. 

The censures of the church are appointed by Christ 
for the preventing, removing, and healing of offences in 
the church ; for the reclaiming and gaining of offending 
brethren ; for the deterring others from the like offences ; 
for purging out the leaven, which may infect the whole 
lump ; for vindicating the honor of Christ, and of his 
church, and the holy profession of the Gospel ; and for 
preventing of the wrath of God, that may justly fall upon 
the church, if they should suffer his covenant, and the 
seals thereof to be profaned by notorious and obstinate 
offenders ; I Tim. v. 20, Jude 19,' Deut. xiii. 11, 1 Cor, 
v. 6, Rom. ii. 24, Rev. ii. 14, 15, 16, 20. 

[The right or authority of the churches to act in cases 
of reproof and censure, both in their individual and com- 
bined capacity, is taken for granted in this chapter of the 
Platform, as it had been already asserted at Chap. X. 
\\ 5. The principal grounds, on which that authority is 
beld to be founded, appear to be threefold; — (1) Natural 
right ; which entitles every society to watch over the 
conduct of its members, so far as may be necessary to se- 
cure the acknowledged objects, for which it was formed ; 
— (2) Consent; the right and duty of church members, 
to exercise in respect to each other a suitable watch and 
discipline, being clearly implied in the terms of their 
church-covenants, as they are commonly framed; — (3) 
The Scriptures ; If thy brother shall trespass against 
thee, &c. Matt, xviii. 15 ; Brethren, if a man be overta- 
ken in a fault, ye, which are spiritual, restore such an 



AND EXfcOMMUNlCATlON. 137 

one, &c. Gal. vi. 1 ; Warn them, which are unruly, 1 
Thess. v. 14.— See Cotton's Book of the Keys, Ch. III. 
§ § 3, 4 ; the Platform, Chap. X. § 2 : and particularly 
Chapter VI. of Samuel Mather's Apology.] 

§ 95, Of suspension and excommunication when the of- 
fence is private. 

If an offence be private, (one brother offending anoth- 
er,) the offender is to go and acknowledge his repent- 
ance for it unto his offended brother, who is then to for- 
give him. But if the offender neglect or refuse to do it 
the brother offended is to go, and convince, and admon- 
ish him of it between themselves privately. If, there- 
fore, the offender be brought to repent of his offence, the 
admonisher hath won his brother. 

But if the offender hear not his brother, the brother 
offended is to take with him one or two more, that, in the 
mouth of two or three witnesses, every word may be es- 
tablished, (whether the word of admonition, if the offend- 
er receive it, or the word of complaint, if he refuse it.) 
For if he refuse it, the offended brother is by the mouth 
of the elders, [ministers, as the term is to be under- 
stood at the present time,] to tell the church ; and if he 
hear the church, and declare the same by penitent con- 
fession, he is recovered and gained. 

And if the church discern him to be willing to hear, 
yet not fully convinced of his offence, as in case of her- 
esy, they are to dispense to him a public admonition j 
which, declaring the offender to lie under the public of- 
fence of the church, doth thereby withhold or suspend 
him from the holy fellowship of the Lord's Supper, till his 
offence be removed by penitent confession. 

If he still continue obstinate, they are to cast him out 
by excommunication ; Matt. v. 23, 24, Luke xvii. 3, 4 } 
Matt, xviii. 15, 16, 17, Titus iii. 10. 
12* 



138 CHURCH CENSURES 

§ 96. Punishment of public and known offences. 

But if the offence be more public at first, and of a 
more heinous and criminal nature, to wit, such as are 
condemned by the light of nature, then the church, with- 
out such gradual proceedings, is to cast out the offender 
from their holy communion, for the further mortifying of 
his sins, and the healing of his soul in the day of the 
Lord Jesus; 1 Cor. v. 4, 5, 11. 

[It seems to be especially the duty of the pastor, in a 
case of this kind, to bring the subject before the church ; 
otherwise the affair might be unduly neglected, and the 
cause of religion suffer. The ancient Ratio Discipline, 
(Art. VIII. § 3,) says, If one under the covenant and 
government of the church fall into a scandalous trans- 
gression against the laws of our holy Redeemer, and that 
transgression be at once and at first a matter of public 
fame, the pastor, upon the cry, reckons it his duty to 
inquire into it, and bring it immediately under an eccle- 
siastical cognizance.*] 

* At a meeting of an Association of ministers, held at Cam- 
bridge at an early period, (Magnalia, Bk. V. § 8,) it was deci- 
ded to be particularly a minister's duty to inquire into public 
scandals, although no formal complaint should be brought to 
him ; and among others, for the following reasons. — (1) Ac- 
cording to the Apostolical direction, an inquiry into an offence 
was ordered upon this consideration, viz. It is commonly re- 
ported, 1 Cor. v. 1. — (2) The elders of Israel were to make 
inquiry into an offence after this manner, viz. If thou shall 
hear smf, then shall thou inquire, and make search, and ask 
diligently ; Deut. xiiir 12, 14. — (3) The neighbors may be so 
far under the power of temptation, as to forbear making order- 
ly declarations of scandals committed ; and it is, therefore, 
necessary, that such things fall under the inquiry of the pas- 
tor, alarmed thereto by common fame. — (4) The pastor of a 
church is by office to watch over the conversation of the peo- 
ple, and a noise of scandal, arisen in the conversation of those 
under his watch, is a sufficient provocation for his inquiry in- 
to it. 



AND EXCOMMUNICATION. 139 

§ 97. Of the proper spirit or temper in dealing with 
offenders. 



In dealing with an offender, great care is to be taken, 
that we be neither over strict or rigorous, nor too indul- 
gent or remiss. Our proceeding herein, ought to be with 
a spirit of meekness, considering ourselves, lest we also 
be tempted ; and that the best of us have need of much 
forgiveness from the Lord. Yet the winning and heal- 
ing of the offender's soul, being the end of these endeav- 
ors, we must not daub with untempered mortar, nor heal 
the wounds of our brethren slightly. On some have com- 
passion, others save with fear; Gal. vi. 1, Matt, xviii. 34, 
35, Ezek. xiii. 10. 

[Although the pastor is the agent in bringing public 
and known scandals before the church, and is required 
to do it without unnecessary delay, there is good reasen 
to believe, he would not be approved in taking that step, 
without first having sought an interview with the offend- 
er ; either alone, or attended by a few of the brethren. 
It is true, that such scrupulous formality of procedure is 
not requisite in cases of a public nature, as in those, 
which are known only to one, or to any very small num- 
ber. But the law of Christian kindness is thought to re- 
quire, that the offender should enjoy the privilege of pri- 
vately disclosing either his defence or his repentance, 
previous to the public accusation. And such has been 
the practice of the churches. — See Mather's Ratio Disci- 
pline, Art. VIII. § 3 ; also Dwight's Theology, Sermon 
CLXII. &c] 

§ 98. Treatment and rights of the excommunicate. 

While the offender remains excommunicate, the 
church is to refrain all member-like communion with him 



140 CHURCH CENSURES 

in spiritual things, and also from all familiar communion 
with him in civil things, further than the necessity of 
natural, domestic, or civil relations do require ; and are, 
therefore, to forbear to eat and drink with him, that he 
may be ashamed; Matt, xviii. 17, 1 Cor. v. 11, 2 Thess. 
iii. 6, 14. 

Excommunication being a spiritual punishment, it 
doth not prejudice the excommunicate in, nor deprive 
him of his civil rights, and, therefore, toucheth not prin- 
ces, nor other magistrates in point of their civil dignity 
or authority. And the excommunicate being but as a 
publican and a heathen, (heathens being lawfully per- 
mitted to come to hear the word in church assemblies,) 
we acknowledge, therefore, the like liberty of hearing the 
word may be permitted to persons excommunicate, 
that is permitted unto heathen. And because we are 
not without hope of his recovery, we are not to ac- 
count him as an enemy, but to admonish him as a broth- 
er ; 1 Cor. xiv. 24, 25, 2 Thess. iii. 14. 

§ 99. Restoration of the offender on repentance. 

If the Lord sanctify the censure to the offender, so as 
by the grace of Christ he doth testify his repentance with 
humble confession of his sins, and judging of himself, 
giving glory unto God, the church is then to forgive 
him, and to comfort him, and to restore him to the wont- 
ed brotherly communion, which formerly he enjoyed 
with them ; 2 Cor. vii. 8. 

[The churches do not suspend or excommunicate for 
any particular length of time. There is much reason to 
regard such a course as contrary to the will of Christ, al- 
though precedents may be found for it in ecclesiastical 
history. Whenever there are satisfactory indications of 
repentance, whether after a shorter or longer period, the 



AND EXCOMMUNICATION. 141 

offender is entitled to restoration ; and it is not only the 
acknowledged duty, but the practice of the churches 
promptly and cheerfully to grant it.] 

§ 100. Of immediate separation from corrupt or scan- 
dalous churches. 

The suffering of profane or scandalous livers to con- 
tinue in fellowship, and partake in the sacraments, is 
doubtless a great sin in those, that have power in their 
hands to redress it, and do it not. Nevertheless, inas- 
much as Christ and his apostles in their times, and the 
prophets and the other godly in theirs, did lawfully par- 
take of the Lord's commanded ordinances in the Jewish 
church, and neither taught nor practised separation from 
the same, though unworthy ones were permitted therein, 
and inasmuch as the faithful in the church of Corinth, 
wherein were many unworthy persons and practices, are 
never commanded to absent themselves from the sacra- 
ments, because of the same ; therefore the godly in like 
cases are not presently to separate. Rev. ii 14, 15, 20. 
Matt, xxiii. 3. Acts iii. 1. 1 Cor. vi. and xv. 12. 

§ 101. Of refusing to attend the Sacrament with scan- 
dalous persons. 

As separation from such a church, wherein profane 
and scandalous persons are tolerated, is not presently 
necessary ; so for the members thereof, otherwise un- 
worthy, hereupon to abstain from communicating with 
such a church in the participation of the sacraments is 
unlawful. For as it were unreasonable for an innocent 
person to be punished for the faults of others, wherein he 
hath no hand, and whereunto he gave no consent ; so is 
it more unreasonable, that a godly man should neglect 
duty, and punish himself, in not coming for hie portion 



142 CHURCH CENSURES 

in the blessing of the seals, as he ought, because others 
are suffered to come, that ought not ; especially consid- 
ering that himself doth neither consent to their sins, nor 
to their approaching to the ordinance in their sin, nor to 
the neglect of others who should put them away, and do 
not ; but on the contrary, doth heartily mourn for these 
things, and modestly and seasonably stir up others to do 
their duty. 

If the church cannot be reformed, they may use their 
liberty, as is specified, chap. xiii. sect. 4, [referring to 
the Cambridge Platform.] But this all the godly are 
bound unto, even every one to do his endeavor, accord- 
ing to his power and place, that the unworthy may be du- 
ly proceeded against by the church, to whom this matter 
doth appertain ; 2 Chron. xxx. 18, Gen. xviiL 25. Ezek, 
ix. 4. 

§ 102. Form of suspension from Mather's Discipline.. 

The Platform goes no further on this subject. Rela- 
tive to the mere forms of proceeding, something more is 
said in the Ratio Discipline. The vote of suspension, 
when passed by the church, is required to be accompa- 
nied, at its formal communication to the offender, with a 
statement of his offence, and with friendly and solemn ad- 
monition. This is done by the pastor at some public 
meeting of the church, and of course implies the pres- 
ence of the offender. His refusal to attend, therefore, 
while it does not prevent the sentence of suspension be- 
ing communicated to him in some way, would rightly be 
considered as aggravating his former delinquency. The 
pastor, (says the work last referred to,) distinctly sets 
before him his faults, with the several rules in the Gos- 
pel, which have in his faults been violated, concluding 
with terms of this import : 



AND EXCOMMUNICATION. 143 

* c Wherefore, in the name of the most glorious God, 
our Saviour, (which name you have dishonored by sin- 
ning against him,) and with the concurrence of this, his 
people, (a people, that long to see you recovered out of 
the sinful distemper now upon you,) I admonish you to 
repent of the scandals, which we have seen proved against 
you, as well as of the more secret faults, by which you 
have provoked the Holy One to leave you to what is more 
openly scandalous. I admonish you to repair unto the 
blood of the Redeemer, that you may be cleansed from 
all your sins in that fountain set open for sin and for un- 
cleanness. I admonish you to cry mightily unto the Spir- 
it of the Lord for that new and soft heart, that shall in- 
cline you not only to confess your sin with unfeigned 
sorrow, but also to forsake it with eternal detestation. 

I declare unto you, that, as there is grace enough in 
our great Saviour for you, if you return to him, so upon 
such a return this flock of His wiil make you some repre- 
sentation of his grace, by renewing the marks of their fa- 
vor to you. But I signify unto you, that, until we see 
good symptoms of a penitent heart upon you, we Sus- 
pend YOU FROM THE PRIVILEGES OF OUR SACRED FELLOW- 
SHIP," &-C. 

§ 103. Form of excommunication from the same. 

The pastor, (says the same work, chap. viii. § 3,) 
when he comes to pass the sentence of excommunica- 
tion, does make as convincing a speech as he can to the 
offender, setting before him the heinous nature of his of- 
fence, and of his impenitency under it. At the same 
time, he calls upon all the people to take notice of the 
holiness, which the church must and will manifest, in 
their not bearing with those that are evil, and of the 
transcendent holiness in the glorious head of the church, 



144 CHURCH CENSURES &C. 

whereof he will have every church to be sensible. He 
then concludes with something of this import ; 

" And now, in the name of the glorious Lord, Jesus 
Christ, and with the concurrence of his faithful people 
now assembled, I do declare you to be cut off, (your 
sin hath procured such an excision for you,) from the 
privileges and expectations of such as are in covenant 
with the churches of God. 

I declare you to belong visibly to the sinful and woful 
kingdom of Satan, the ruler of the darkness of this 
world. I declare you to be a person, from whom the 
followers of our holy Lord are to withdraw, as from 
one, that walks disorderly. And this just sentence is 
now passed upon you, as a representation of a sentence 
much more dreadful, to be passed upon you in the day 
when the Lord Jesus Christ shall come to judge the 
world, except it be prevented by a seasonable repent- 
ance, which may our gracious God of his infinite mercy 
bestow upon you." 

Note.—- In cases of suspension and excommunication, as in 
other cases, (§. 55,) the will of the majority of all the male 
members present is considered the will of the whole. It was 
not so in the beginning; but the churches, like juries, were re- 
quired, in the days of our fathers, to be unanimous on all ques- 
tions. This practice was soon found to be attended with seri- 
ous inconveniences ; important proceedings being sometimes 
stopped by it. To obviate this, the singular practice was re- 
sorted to of suspending the minority, which of course left the 
others without a dissenting voice. But it was soon seen, that 
this course was not only very tyrannical and unjust in itself, 
but that it virtually admitted the right of a majority to govern. 
(See the answer of the Elders of New England, to XXXII 
Questions, at Qs. XVII ; «n answer of the same to IX Posi- 
tions, at Pos. V ; and Home's Ecceesiastica Methermeneu- 
tica at Qs. XI.) 



TRANSFER OF RELATIONSHIP, 145 

CHAPTER TENTH. 

TRANSFER OF RELATIONSHIP. 
$ 104. Nature and obligation of the church covenant. 

The church-covenant, considered in reference to 
the members, partakes of the nature of a Contract. There 
is a promise made by the parties to the covenant, which, 
on the one hand, mutually secures certain benefits ; and, 
on the other, pledges the reciprocal performance of cer- 
tain duties. And the contract is of the more solemn 
kind, since it is made for religious ends, is required as a 
religious duty, and is avowedly entered into in the pres- 
ence of God and the Saviour. A release from it, there- 
fore, cannot be had, except for urgent and solemn rea- 
sons, and with a strict regard to the terms, either ex- 
press or implied, on which it is made. 

"Church members, (says the Platform, ch. xiii. § 1,) 
may not remove or depart from the church, and so one 
from another as they please, nor without just and weigh- 
ty cause, but ought to live and dwell together, inasmuch 
as they are commanded not to forsake the assembling of 
themselves together ; Heb. x. 25. Such departure tends 
to the dissolution and ruin of the body, as the pulling of 
stones and pieces of timber from the building, and of 
members from the natural body, tend to the destruction 
of the whole." — See also the Answer of the Elders of 
the New England Churches to Nine Positions, propos- 
ed by certain ministers of England, 1639, Posit, vi. 

§ 10-5. The church to be consulted in cases of proposed 
removal. 

The mere love of change, an imperfect sense of moral 
obligation, inordinate and unfounded jealousies, and oth- 
13 



146 TRANSFER OF RELATIONSHIP. 

er causes may lead persons to seek a removal from the 
church, of which they are members. But as a departure 
on such grounds would be highly sinful and injurious, it 
is requisite, in all cases of intended secession, to advise 
with the church ; and a removal without such consulta- 
tion would be considered unauthorized. The practice of 
consulting the church on these occasions results not only 
from the fact of its connection with the well-being of all 
the parties concerned and of the church at large, but also 
from the reasonable principle, that those, who are joined 
with consent, should not, in ordinary cases, depart with- 
out consent. 

§ 106. Of sinful and of doubtful cases of departure. 

The member, therefore, who wishes to transfer his re- 
lationship, lays the subject before the brethren, with 
whom he is in covenant, for their consideration ; and 
that they may act upon it according to the best of their 
judgment. " If a member's departure be manifestly un- 
safe and sinful, (says the Platform, cm xiii. §3,) the 
church may not consent thereunto ; for in so doing they 
would not act in faith, and would partake with him in his 
sin. — If the case be doubtful, and the person not to be 
persuaded, it seemeth best to leave the matter unto God, 
and not forcibly to detain him ; Rom. xiv. 23, 1 Tim. v. 
22, Acts xxi. 14." 

§ 107. Just or sufficient reasons of removal. 

(1) Of what are considered in the Platform as just 
causes of removal, one is particular or personal perse- 
cution. — When, in consequence of the number and vio- 
lence of his personal enemies, an individual- is obliged to 
flee to a distance from his brethren, and has no prospect 
of a permanent return ; this is a good reason for his re- 



TRANSFER OF RELATIONSHIP. . 147 

moving his relation from the particular church, with 
Which he is connected ; especially if there be some other 
church, with which he can connect himself. Such seems 
to have been the situation of Paul, when he fled from 
Damascus. And the same just ground of removal may 
still more frequently happen in those times of general 
persecution, which affect not only individuals, but the 
whole body of believers ; Acts viii. 1, ix. 25 — 30. 

(2) When a person voluntarily removes to another 
place, in consequence of the situation of his domestic 
concerns, or from other causes, and has the prospect of 
spiritual edification in his new residence, it is a just 
ground of seeking a transference of his church relation- 
ship ; Neh. xiii. 20. And the church cannot lawfully 
detain him. 

(3) It is also just cause of removal from a church, 
when a person cannot remain in it without partaking in 
sin ; Eph. v. 11. — This is as agreeable to reason as the 
Scriptures ; since sin is the violation of our obligations 
to God, which are paramount to all obligations, which 
partake so much of a merely conventional nature as 
church covenants. An obligation, which binds us to a 
particular church, is necessarily dissolved, when it con- 

ravenes that higher obligation, which binds us to our 
Creator. Still, in all these cases, the church, as already 
has appeared, (§ 105,) has a claim to be consulted, pre- 
vious to the person's leaving it. 

$ 108. Persons dismissed are to receive Letters of Dis- 
missal. 

The person, who requests a Dismission, makes known 
the particular church, with which he proposes to join 
himself. That church, having a knowledge of his previ- 
ous membership in another, and desirous not to be de- 



148 



TRANSFER OF RELATIONSHIP. 



Juded into precipitate measures, does not receive him 
without evidence of his regular dismission. The church, 
therefore, that dismisses, is under obligations to furnish 
to the person dismissed a certificate or letter to that ef- 
fect ; which, however, being founded on the avowed ex- 
pectation of forming another particular relationship, is 
necessarily conditional. — The Letter of Dismissal states ; 

That the bearer of the same, a person in regular 
standing, has expressed a desire to remove his relation- 
ship ; that the church, having acceded to his application, 
recommend him to the more immediate fellowship of those, 
with whom he is now to reside ; and that they have voted 
his Dismissal and the full dissolution of his present 
church relationship, as soon so he shall be received into 
the sister church. 

Such being the nature and form of the Letter of Dis- 
missal, it becomes of no effect, if he be not received ac- 
cording to his expectations, and his first church relation- 
ship remains good. The church, says the Platform, can- 
not make a member no member, but by excommunica- 
tion : (Platform, ch. xiii. § 7 ; Mather's Rat. Disc. Art. 
viii. § 2 ; Answer of the Elders of the New England 
Churches to Nine Positions, &c. Posit. IV.) 

$ 109. Of letters of recommendation without dismissing. 

Letters may be given from one church to another with- 
out dismissing.—" If a member (says the Platform, ch. 
xiii. § § 8, 9,) be called to remove only for a time, where 
a church is, Letters of Recommendation are requisite 
and sufficient for communion with that church, in the or- 
dinances and in their watch. As Phoebe, a servant in 
the church at Cenchrea, had a letter written for her to 
the church at Rome, that she might be received as be- 
cometh saints; Rom. xvi. 1, 2, 2 Cor. iii. 1. 



PASTORAL ASSOCIATIONS. 149 

Such Letters, (the literje communicatorive of the 
ancients, or, as Tertullian calls them, liters pacis,) 
are accompanied with the church salutations, and are to 
this effect ; 

That the bearer thereof, having been admitted to the 
fellowship of the within named church, and having con- 
ducted himself in that relation without offence, is upon 
that account recommended to Communion in special ordi- 
nances, and to fellowship with those churches, where the 
Providence of God shall call him* See Cotton's Way 
of the Churches of Christ in New England, ch. vi. § 2. 



CHAPTER ELEVENTH. 

PASTORAL ASSOCIATIONS. 

§ 110. Origin of pastoral associations. 

The formal and permanent union of ministers, within cer- 
tain convenient limits, in what are termed Associations, 
may justly be regarded as a part of the Congregational 
polity. Stated meetings of ministers, which may be traced 
back to the earliest days of these churches, were appro- 
ved and recommended in particular by the venerable 

* Ordained ministers and other preachers may be supposed 
to stand even more in need of such testimonials, than lav-men. 
But very properly in such cases, Letters of Recommendation 
are not given hy particular churches, but in their united capa- 
city. That is to say, the great ecclesiastical bodies of the 
country recommend, instead of the sepaEate churches, whom 
they represent. For instance, Letters of Recommendation to 
ministers, going from the State of Maine, are given by the 
General Conference of that State by means of a Committee, 
appointed for that purpose. 



13* 



150 PASTORAL ASSOCIATIONS. 

Hookey.* It is affirmed, that during the whole of hisi 
ministerial life, the pastors in the neighborhood of his 
residence, held frequent meetings for the purpose of mu- 
tual consultation and advice in religious things. One of 
the last and emphatic sayings of this father of the church- 
es was, We must agree upon constant meetings of minis- 
ters. 

The advice and example of such a man, in whom his 
brethren, and the churches at large had been accustomed 
to place the greatest confidence, was not without its effect. 
The ministers in other neighborhoods soon began to 
hold similar meetings ; and with profitable results. As ear- 
ly as 1690, such ministerial meetings or Associations had 
been formed throughout the country. We have an ac- 
count of one in particular, that embraced the ministers in 
the neighborhood of Cambridge, in Massachusetts, and 
met statedly at that place every six weeks. The rules 
or constitution of this Association, together with some 
of their decisions on the questions proposed to them for 
consideration, are to be found in the Fifth Book of the 
Magnalia. They have multiplied with the increase of 
the churches and pastors ; and at the present time exceed 
sixty in number. 

♦THOMAS HOOKER. 

This worthy and pious man, wh-q died in 1847 at the age of 
sixty one years, was minister at Hartford, in Connecticut. He 
sustained a high reputation, not only as a man of piety, but as 
a preacher and a writer. In allusion to the mental character- 
istics of the men, Hooker was called the Luther, and Cotton 
the Melancthon of New-England. He wrote various valuable 
works of a practical nature. But his most celebrated treatise 
related to the constitution and order of the Congregational 
.Churches, and was entitled, A Survey of the Sum of Church 
Discipline. It was printed at London in 1648, under the in- 
spection of the famous Dr. Thomas Goodwin, and in a quarto 
volume of nearly 500 pages. (Holmes 7 Am. Annals, 1. 344 ; 
Allen's Biogr. Diet. Art. Hooker ; the Magnalia, Bk. III.) 



PASTORAL ASSOCIATIONS. 151 

§ 111. Objects of pastoral associations. 

Of the various objects of pastoral associations, one is 
an increased mutual friendship and support, which can- 
not be had without an intimate and regulated intercourse. 
Exposed to peculiar labors and trials, the pastors of 
churches are often brought within the influence of that 
principle of human nature, which leads men to solicit, at 
such times, aid and sympathy. And it is the natural re- 
sult of our mental constitution, that brotherly love should 
be increased by brotherly support. 

s Another object is, that they may improve by means of 
common consultation and inquiry, in the knowledge of 
those things, which particularly pertain to their important 
calling. They exchange opinions, and examine, with 
each other's assistance, the Holy Scriptures. They pro- 
propose and solve cases of duty and conscience ;* they 
disclose to each other the state of their respective church- 
es ; and consider, as becomes persons in their situation, 
of the means, which shall tend to the increase of personal 
holiness and the spread of the Gospel abroad. 

Such being the objects of ministerial Associations, 
they are approved by the churches at large ; the more es- 
pecially as they are generally made the occasions not on- 
ly of private supplication, but of public religious servi- 
ces. 

*T5ie following jre some of the questions discussed in the 
Cambridge Association, mentioned in the preceding section, 
the decisions of which are given in the Magnalia ; Whether 
there are any cases, wherein a minister of the Gospel may 
lay down his ministry — How far the confessions of a guilty 
conscience ought to be kept secret by the minister to whom 
they are m;ide — What respect is due to places of public wor- 
ship — Whether it be lawful for a man to marry his wife's sis- 
ter — What is the duty of the church to those, who desert the 
Lord's Supper in consequence of private prejudices, &c» 



lo2 PASTORAL ASSOCIATIONS. 

§ 112. General or State associations. 

Ministerial associations in the first instance are usu- 
ally of no great extent ; being limited for the most part 
by the civil divisions of counties. They are governed by 
written constitutions of their own framing ; which not 
only state the objects, for which they are formed, but 
authorize the choice of the necessary officers, and indi- 
cate the times and places of meeting. 

But from these minor bodies, have been formed Gene- 
ral or State Associations, extending over the limits of a 
whole State. They are composed of Delegates, chosen 
from the minor or County Associations, and, like them, 
are governed by a written constitution. Assemblies of 
clergymen of this description exist at the present time in 
the States of Connecticut, Massachusetts, Vermont, and 
New Hampshire. 

§ 113. Objects and religious exercises of General As- 
sociations. 

One of the benefits, consequent on the formation of 
these enlarged clerical bodies, and which results from 
the primary associations only in an inferior degree, is, that 
it extends the acquaints nee of the pastors with each oth- 
er ; and of course that mutual friendship and support in 
the duties and trials of their station, which has already 
been spoken of. Nor is this all. — Coming from different 
parts of their respective States, furnished from various 
sources of information, and viewing subjects in different 
and novel lights, they are the means of increasing and 
diffusing religious knowledge. Indeed all the benefits, 
which may be expected to result from the minor bodies, 
result from the General Associations in a still higher de- 
gree. 

Like the minor Associations, they, from time to time. 



PASTORAL ASSOCIATIONS. 153 

discuss questions of a theoretical or practical nature j 
they watch the prevailing vices of the times, and warn 
against them; and endeavor by their persuasive addres- 
ses to indicate the path of duty, and to encourage to a 
religious life. To do good in the best sense of the phrase, 
is their design, and they, therefore, look upon any topic, 
having a relation to the intellectual, moral, and religious 
well-being of mankind both at home and abroad, a suita- 
ble subject of inquiry.* 

The meetings of the State Associations are common- 
ly held a number of days ; there are public religious ex- 
ercises, as well as assemblies of business and inquiry ; 
and the whole is closed by the solemn administration of 
the Lord's Supper. 

§ 114. Relation of clerical associations to the rights of 
the churches. 

As the bodies under consideration are composed ex- 
clusively of ministers, some persons might conjecture, 
that they would attract towards themselves the suspicious 

* Various interesting tacts illustrate this. We find, for in- 
stance, the General Association (Convention, as it was then cal- 
led,) of N. Hampshire, consulting, as far back as the year 1758, 
on the literary interests of that State. They presented that 
year an earnest petition to the governor, Benning Wentworth, 
tor a college charter. The subject was pursued subsequently, 
and by their enlightened views and steady perseverance, they 
prepared the way for the founding of Dartmouth College. 

In the year 1810, a number of young men in the Theologi- 
cal Seminary of Andover, evinced a strong desire to be em- 
ployed as Missionaries in India. But there were no perma- 
nent means of support. Nevertheless, a desire so sacred, 
heavenly, and noble could not be passed by unnoticed. It was 
communicated on the 27th of June to the General Associa- 
tion of Massachusetts then in session at Bradford; they de- 
liberated upon it, and the result was the foundation of that in- 
stitution, which has proved itself to be the ornament of the 
churches and the hope of perishing millions, the American 
Board of Commissioners for J- oreign Missions. 



154 OF LICENSING TO PREACH. 

and unfriendly regards of laymen. But it is not so. — < 
They have been too frank in the disclosure of their prin- 
ciples and designs, too prudent in their proceedures, to 
cause such undesirable results. Neither the Primary nor 
the General Associations consider themselves authorized 
to take measures arbitrarily to control, or in any way to 
restrict the liberties of the churches. This is not their 
right, nor their object, nor their desire. Attempts of 
such a nature would at once alienate that respect and af- 
fection, with which they are now regarded. 

The General Association of Massachusetts, in the rec- 
ords of their annual meeting in 1807, expressly aver, that 
their body " is founded on the pure principles of Con- 
gregationalism. One design of it is to cherish, strength- 
en, and transmit these principles. It wholly disclaims 
ecclesiastical power or authority over the churches, or 
the opinions of individuals." 



CHAPTER TWELFTH. 

OF LICENSING TO PREACH. 

§ 115. Early views of the churches in respect to 
preachers. 

In settling the government and order of these church- 
es, it became a serious inquiry, in what way preachers 
should be first introduced into their work. No object 
was more dear to our forefathers, than the maintenance 
of a pure and faithful ministry. And it was, therefore, 
deemed important to exercise a watch over the first at- 
tempts at entering into the sacred office. 

It was not altogether obvious at first, what course- 



OF LICENSING TO PREACH. 155 

should be pursued, in order to secure the great object, 
which our devout Ancestors had in view. But, with char- 
acteristic and pious confidence, they trusted to the sug- 
gestions of time and Providence for the ultimate settle- 
ment of every thing in the best manner. One thing they 
well knew, that, if the ministry became corrupt, it would 
be altogether in vain, that they had transported them- 
selves and their families " over the vast ocean to these 
goings down of the sun." 

§ 116. Imperfect arrangements on this subject. 

For many years no particular plan seems to have been 
adopted. If persons could produce testimonials of church 
relationship, and of having passed through some approv- 
ed system of education, they were permitted by the par- 
ticular churches, with which they happened to be, to 
preach to them. It appears from Wise, (in his Church's 
Quarrel Espoused, or A Reply to certain Proposals, &c. 
Sect. IV.) that, as late as the year 1700, the chief test 
and trial, which was undergone, previous to the trial of 
ordination, was personal conversation, occasional preach- 
ing as opportunity presented, and a college degree or 
other testimonials of a literary kind. 

But it was seen after a time, that such a course would 
in the end prove greatly detrimental to the character of 
the ministry, and to the cause of religion. And yet no 
means were devised, notwithstanding the solicitude of 
the churches, to settle this part of the Congregational 
Polity, until after the forming of clerical Associations, of 
which some account was given in the preceding chapter. 

§ 117. Associations authorized to license preachers. 

It appears from Article Sixth of Mather's Ratio Dis- 
cipline, that the subject of licensing to preach was tak- 



156 OF LICENSING TO PREACrf. 

en up and particularly considered in a Convention of 
ministers, held at Boston about the beginning of the last 
century. The plan proposed was, that no person should 
be allowed to preach, without being furnished with a 
Testimonial under the hands of at least four or five set- 
tled pastors. And these pastors were required, previous- 
ly to giving s-uch Testimonial, to examine him in relation 
to his manner of life, his motives, and his literary and 
theological acquisitions. 

This was one step, and a very considerable one, to- 
wards referring this important business to permanent as- 
sociations of ministers, which at this time had been gen- 
erally formed through the country. At a meeting of as- 
sociated ministers, held at Boston, the 13th of Septem- 
ber, 1705, the subject was brought under examination, 
and it was proposed to the churches, and advised as fol- 
lows ; 

That the candidates for the ministry, [not to settle, 
but merely to preach,] undergo a due trial by some or 
other of the association, concerning their qualification 
for the evangelical ministry ; and that no particular pas- 
tor or congregation employ any one in occasional preach- 
ing, who has not been recommended by a Testimonial un- 
der the hands of some Association. 

The churches by degrees Ml in with the plan, which 
was thus proposed to them ; and it at length became a 
part of their settled polity. At a meeting of the Gene- 
ral Association, (Convention, as the State Assembly of 
ministers was then called,) of New-Hampshire, held at 
Exeter, July 29, 1747, it was voted as follows : Where- 
as we think piety and learning, particularly a good ac- 
quaintance with the Scriptures, and a conversation as 
becomes the Gospel, necessary qualifications, among 
others mentioned by the Apostle, in a preacher of the 



UF LICENSING TO PREACH. 157 

Gospel ; we agree not to encourage or approve any as 
candidates for the ministry till they are recommended by 
some Association ; unless they are persons, who have 
preached for some time, and have been approved of by 
ministers and churches acquainted with them. 

§ 118. Of the examination previous to licensing. 

It is deemed, therefore, against the Order of these 
churches for a person to offer himself as a preacher with- 
out a Testimonial or a License from an Association ; and 
also for a church to accept of such an offer, and thus en- 
courage an irregular proceeding. Licenses are granted, 
however, by the Minor or Primary, and not by the Gene- 
ral Associations. 

The persons, applying for such purposes, undergo an 
examination ; and the great responsibility, therefore, of 
introducing an ignorant or an immoral person into the 
ministry rests with the body, to whom this power is com- 
mitted. They are bound to withhold their assent to the 
request for a License, until they are satisfied, that the 
applicant possesses the requisite qualifications. And it is 
implied in this, that they are to obtain satisfactory evi- 
dence of moral and religious character, of church rela- 
tionship, of worthy motives and desires in reference to 
the ministry, and of suitable attainments in literature and 
theological knowledge. 

There is reason to believe, that the confidence of the 
churches has not been misplaced, and that the power of 
Licensing to preach has been rightly and wisely reposed 
in the Associations. 

§ 119. Length of time, for which Licenses are granted. 

No uniform principle appears to be established in res- 
pect to the time, for which Licenses are given. Gene- 
14 



158 



OF LICENSING TO PREACH. 



rally they are without limit, but sometimes are given for 
a few months, a year, or two years, or other designated 
period. In such cases, they may be renewed at the ex- 
piration of the specified time, if the applicant sees fit, and 
no objections have arisen. 

§ 120. Form of the License. 

Every License is in such form, and expressed in such 
language, as the Association deems most suitable ; but 
generally it is concise and merely to this import ; — That 
the person, having appeared before the Association at the 
time and place mentioned, had given them satisfactory 
evidence of a good moral and religious character, and of 
regular church standing ; That the Association are sat- 
isfied also in respect to his literary and theological quali- 
fications ; And that they accordingly testify their appro- 
bation of him, as qualified to preach the Gospel, and re- 
commend him as such, wherever the Divine Providence 
may call him. 

§ 121. Of annulling or revoking Licenses. 

Licenses are, from their very nature, conditional. 
They are given for a particular purpose ; and they su]V 
pose, both in their present and in their future operation, 
the existence of certain qualities in the persons, to whom 
they are granted. 

The existence of these qualities forms the condition, 
on which the License is granted. If, therefore, the Li- 
centiate be found on public trial either mentally or mor- 
ally deficient, the Association have a right to annul or re- 
voke the License. This right has been fully acknowl- 
edged by the churches ; and it is the duty of the respec- 
tive Associations to see it fully exercised, when occasion 
requires. 



REMOVALS OF MINISTERS. 159 



CHAPTER THIRTEENTH. 

REMOVALS OF MINISTERS. 

§ 122. Early Congregational views of ministerial re- 
movals. 

The character of a minister has ever been highly es- 
teemed in these churches ; and in ordinary cases it has 
proved a matter of no small difficulty to unloose the bond, 
which unites them to their people. It was said with un- 
doubted truth, more than an hundred years ago, that the 
translation of a pastor is a thing more seldom occurring, 
and more hardly obtained in the churches of New Eng- 
land, than in many other of the Reformed churches. 
This state of things may result in part from the charac- 
ter and early associations of the people themselves ; and 
still more from the nature of the ministerial arrange- 
ments. The engagement, which binds a minister to his 
charge, is of a kind too sacred to be lightly entered into ; 
and the difficulty of its dissolution naturally corresponds 
to the great caution and seriousness, with which it was 
formed. 

The language, which has come down to us from the 
early times, is to this import ; — " A pastor, settled in the 
service of a people, is to be so sensible of his designation 
by the Spirit, and the providence of the Lord Jesus 
Christ, for that service, and of the account that he must 
give unto God about his behaviour in it, that his remov- 
al must not be rashly attempted, but with much consid- 
eration, consultation, supplication, and sincere desire to 
follow the conduct of heaven in it. The frowns of God 
use to follow removes, that have not so been regulated." 



460 REMOVALS OF MINISTERS. 

§ 123. Treatises or authorities on this subject. 

Still it is an acknowledged principle, that cases may 
exist, in which the removal of a minister from his people 
is suitable and necessary. The subject of removals of 
this kind, which are of a voluntary, and not of a disci- 
plinary or compulsory nature, does not appear to be tak- 
en up in the Platform. But as it was a matter of much 
practical importance, it was early considered in the Cam- 
bridge Association, referred to at § 110; and their opin- 
ions were made known in an Article, entitled, Proposi- 
tions concerning the Cases, wherein a Minister may leave 
his people. 

These Propositions are referred to in the New Eng- 
land Brethren's Ratio Discipline ; and the sentiments, 
which are expressed in them, are spoken of, as being the 
sentiments and the rule of the churches. In a Treatise 
of Dr. Increase Mather, entitled, A Seasonable Testimo- 
ny to Good Order in the Churches, &c. published in 
1720, and in which the concurrence of the Boston Min- 
isters is stated to be had, the same Propositions are 
mentioned, as Decisions of acknowledged authority. 
Without doubt the Usage of the churches, which in all 
cases is supposed to be founded on its serious convictions 
of duty, and is, therefore, their rule or Law, is in agree- 
ment with them. Hence it will be suitable to refer with 
confidence to the Propositions in the consideration of 
the present subject. 

§ 124. First class of cases , justifying a minister's re- 
moval. 

The first class of cases, which may rightly lead to a 
minister's departure from his flock, seems to be founded 
on the obvious principle, that his usefulness among them 
greatly depends on their confidence, good-will, and love 



REMOVALS OF MINISTERS. 161 

*' In case there be arisen, (say the Propositions,) those 
incurable prejudices, dissentions^ animosities, and impla- 
cable offences between a pastor and his people, that all 
reverence for, and benefit by, his ministry is utterly to be 
despaired of, he may be removed. The want of success, 
otherwise, is not a sufficient cause of removal, but it is 
to be endured, with all humble patience by the minister, 
as a great affliction ; and, yet with this encouragement, 
that God will reward him, secudum laborem, non se- 
cundum PROVENTUM." 

§ 125. Second class of cases, authorizing removal. 

The second class qf cases, in which a minister's con- 
nection with a particular church may be dissolved, ap- 
pears to be founded on the principle, That there is a 
general good of the churches, which ought to be consult- 
ed in preference to the immediate prosperity of any par- 
ticular church. Hence the claim of such particular 
church, although it may be to them a painful sacrifice, 
ought to yield to that of some public Religious Societies, 
of Theological Seminaries, and the like ; the success of 
which involves the interests of the churches at large. 

" A pastor may be removed from his people, (say the 
before-mentioned Propositions,) in case his translation 
be found necessary for the common good. The welfare 
of the catholic church, in the general edification of a 
community, should be of such weight, as to mako any 
particular churches give way thereunto. But, yet it be- 
comes not any minister, to seek his own translation, by 
first offering himself unto it." 

§ 1*26. Other occasions, authorizing a minister's de- 
parture. 

There are other circumstances or occasions of depart- 
ure, such as the ill health of the minister, personal per- 
14* 



162 REMOVALS OF MINISTERS. 

secution, a failure of temporal supplies, &c— " There 
are some other things, (say the Propositions,) which 
dissolve the vinculum pastorale between a pastor and his 
people; and in case those disasters happen, he may be 
removed. Thus if a minister have a tolerable subsist- 
ence, wherewith he may after a Christian manner pro- 
vide for his own, denied him ; or, if a minister have no 
way to avoid a storm of purely personal persecution, but 
by fleeing from one city to another ; a remove may be 
justified. And the dissolution of a church gives the like 
liberty to him, that had been the shepherd of the now 
scattered flock." 

And again it is stated ; " Although a pastor should be 
willing to encounter many difficulties and infirmities 
with his people ; yet, in case that chronical diseases, 
which evidently threaten his life, might hopefully be re- 
lieved by his removal, it should then, on all hands, be al- 
lowed and advised. Mercy is to be preferred before sa- 
crifice, and so we find it was in the primitive churches 
accordingly." 

§ 127. Advice of a Council necessary in the removal of 
a minister. 

Although the causes, which have been mentioned, viz.- 
alienation of the people's affections, failure of health, in- 
sufficient support in temporal things, a scattered and dis- 
abled state of the particular church, and the prospect of 
greater usefulness to the church in general in some other 
situation, are considered good grounds for dissolving the 
pastoral connection ; still it is not according to Usage 
for a minister to leave his people, without the advice and 
order of a Council. Accordingly it was determined in 
the Cambridge Propositions as follows; — "That the 
will of our Lord, about the removal of any pastor from 



REMOVALS OF MINISTERS. 163 

his people, may be understood, it is requisite, that the 
minister do not entirely assume to himself the judgment 
of his own call to remove, but a great regard must be had 
unto the direction of the churches of our Lord in the 
neighborhood." — This regard to the neighboring church- 
es is shown in the usual way ; viz. by inviting them to 
attend and express their opinions, on the subject of the 
proposed removal and the reasons of the same, by means 
of their pastors and delegates. 

§ 128. Further testimonies in favor of the preceding 
principle. 

The principle, however, that a Council is requisite in 
the removal of a minister, does not rest, solely on the au- 
thority, which has been mentioned. It is expressly re- 
cognized in the doings of the Synod, assembled at Bos- 
ton in 1662 ; who mention, as one of the acts of the com- 
munion of churches, the seeking and accepting of help 
from each other in the ordination, translation,- and depo- 
sition of ministers. 

The principle is fully stated and maintained in the an- 
cient Ratio Discipline, (Art. IX.) and in Dr. Increase 
Mather's Testimony to Good Order in the Churches. In 
1719 the question of a minister's removal - without Coun- 
cil was proposed to the Congregational ministers of Bos- 
ton on an occasion of importance. The answer, signed 
by the well known names of Increase Mather, Cotton 
Mather, Wadsworth, Colman, Sewall, Prince, and Coop- 
er, was this ; 

" We plainly and solemnly profess and declare, That 
we would not have this remove, [alluding to a minister's 
leaving a church with consent of the. same but without 
Council,] to be quoted as an example or precedent, to 
encourage the like for time to come ; I 'cause we look on 



164 REMOVALS OF MINISTERS. 

such removes of ordained ministers, as directly tending 
to unsettle and disquiet the churches, and greatly to 
hurt the interest of religion in the land.* 

§ 129. Of the calling and the nature of the Council. 

Councils, in the case of a removal, are composed, as 
on other occasions, of pastors and delegates. The Coun- 
cil is called by the church by Letters Missive, sent in 
their name ; but the minister, being an equal party to 
the business to be settled, has a right, if he chooses to 
exercise it, to name half of the churches sent to. In that 
case, it is technically called a Mutual Council. 

According to Congregational Usage, the minister may 
not of himself call a Council in the first instance. It is 
according to Usage and manifestly just, that he should 
be allowed to judge of the propriety and necessity of that 
procedure. He can, therefore, request the church to call 
a Council ; either a Mutual Council, or one composed of 
such churches, as they choose. 

So long as the principle is maintained, that a Council 
is requisite in the removal of a minister, the church have 
no right to refuse such a request. In case they do, he is 
entitled, both on the principles of common practice and 
of common justice, to an Ex Parte Council. 

§ 130. Proceedings of the Dismissing Council. 

The church itself is considered competent to assume 
the task of inquiring into the particulars of the case, if 

* The principle, that a Council is necessary, ai the Dismis- 
sal of a minister, is abundantly obvious: still cases of minis- 
terial removal sometimes occur in disregard of it. The exist- 
ence of such instances is alluded to in Mather's Account of 
the New England Discipline, Art. IX. though not as a raattefc 
to he justified ; — " Sometimes, but rarely, a pastor and a peo- 
ple have with mutual agreement more privately parted with 
one another; and no further words have been made about it.' r 



REMOVALS OF MINISTERS. 



165 



they see fit, and to vote a Dismission ; subject, however, 
to the revision and the approval, of a Council. Such a 
vote is desirable, when it can be had ; because the Coun- 
cil can hardly mistake as to their duty, when the two im- 
mediate parties to the contract concur in the justness and 
necessity of its dissolution. Nevertheless, if the parties 
are at variance on the subject, the Council are bound to 
act solely from a sense of duty , whatever unpleasant- 
ness may be caused in the minds of some, who are con- 
cerned. A want of firmness and of inflexible integrity 
in Councils can hardly fail to lead to unhappy results. It 
is their duty to weigh seriously and carefully all the cir- 
cumstances of the affair, proposed for their consideration ; 
not only those, which have occurred, but those, which are 
prospective. — " If much scandal, (say the Propositions,) 
will certainly ensue, upon the removal of a pastor from 
his people, that should weigh down many circumstances, 
which would rather invite such a removal." 

§ 131. Recommendation of pastors regularly dismissed. 

We have already seen at § § 78, 79, that the church- 
es have a right to know, who are introduced into the 
ministry, and in what manner they sustain its responsi- 
bilities. But the influence of the ministry is great, 
whether a man be limited to one spot, or labor from 
place to place, through the whole circuit of Christ's vine- 
yard. Hence some security to the churches is as neces- 
sary at the Dismissal of a minister, as when he was first 
licensed, or was settled. It is not enough, that the 
churches were consulted, either directly or indirectly, 
on the two latter occasions ; since the mere circumstance 
of a minister's Dismissal has occasioned a new state of 
things, by attaching to him, (what otherwise might not 



166 DISCIPLINING AND DEPOSING 

have existed,) a fear, that he may have come short of the 
duties of his station. 

Hence it is usual for the Council, for the satisfaction 
of the religious public and consequently for the benefit 
of the individual himself, not only to dismiss, but to re- 
commend. If the council conclude to dismiss, and noth- 
ing have appeared against the ministerial character of 
the pastor, the articles of Dismissal are to this effect ; 

That the Council were assembled at the appointed time 
and place, agreeably to Letters Missive and for the pur- 
pose therein stated; — that they diligently and prayerful- 
ly considered the reasons , both in favor of and against 
the proposed dismission ; — that, having found the rea- 
sons in favor of the same satisfactory , they voted such 
dismission to be just and expedient ; — and, therefore, they 
voted, that the pastor be dismissed accordingly and be 
recommended to the churches, wherever the Providence of 
God may call him, as a minister in regular standing. 



CHAPTER FOURTEENTH. 

DISCIPLINING AND DEPOSING OF A MINIS- 
TER. 

§132. Of the necessity of some means of disciplining 
ministers. 

After taking the precautions, which have been already 
mentioned, in introducing suitable persons into the min- 
istry, sometimes improper men find their way into that 
work ; and others lose that good character, which they 
once possessed. This is truly, what an ancient writer 
calls it, " a deplorable case" ; but he acknowledges it 



OF A MINISTER. 107 

sometimes to have happened, and it is therefore, to be 
provided against. The Congregational polity would be 
exceedingly defective, if there were not some means of 
bri nging such unworthy ministers to an account. 

The existence of such a defect in the Congregational, 
6r in any other' system, must be exceedingly prejudicial 
not only to the churches at large, but to the pastors them- 
selves. If the infliction of censures be a benefit to pri- 
vate church members, there seems to be no good reason, 
why it should not be extended to members, who are cal- 
led to sustain offices. " If admonition, and in some ca- 
ses excommunication, (says Cotton, Way of the Church- 
es in New-England, Ch. V.) be ordinances of God, 
sanctified for the healing of the souls of God's people 
gone astray, it were a sacrilegious injury to the Elders to 
deprive them of the benefit of such wholesome medicines, 
when the state of their souls should come to stand in 
need thereof." 

§ 133. The minister amenable to his church. 

It is settled, both in principle and practice, that the 
minister is accountable to his church ; and in the first 
place, in virtue of his membership. 
/ According to Congregational Usage, no person becomes 
and remains the minister of a church, without also trans- 
ferring his relationship and becoming a member of the 
same. The reasons of this are various ; but one undoubt- 
edly is, that he may feel himself subject to the needful 
restraint of its watch and discipline. / 

Independently of this, the minister is without doubt, 
amenable to his church, in the second place, in virtue of 
his pastoral engagements. It is no matter, whether those 
engagements are all expressed, or in part implied. As 
long as they truly exist, the pastor is bound by them ; and 



168 DISCIPLINING AND DEPOSING 

if he violates them, the church have a right to call him 
to account. It is the same here as in temporal and civil 
things, where no agreement or engagement is broken, 
without incurring a responsibility ; and the responsibili- 
ty is due to the injured party. This is one of the plainest 
principles of moral justice. The church, therefore, if 
their minister fail to preach the Gospel, or to administer 
the sacraments, or otherwise come short of the duties 
and character, which he pledged as a pastor at his settle- 
ment, have a right to call him to account in virtue of his 
ministerial engagements. 

§ 134. Evidence of such accountability from the Scrip- 
tures. 

The liability of ministers to reproof and punishment 
from the particular churches, over which they are set, is 
not more agreeable to reason, than to the Scriptures. 'In 
reference to the discipline of the church, the Apostle re- 
peatedly lays down the obvious practical principle, that 
the existence of even a small evil, will, if not corrected, 
spread itself, and at last corrupt the whole body ; " A 
little leaven leaveneth the lohole lump.'' 1 Cor. v. 6. Gal. 
v. 9. 

This principle he applies, on different occasions, both 
to the treatment of lay members and of ministers. If a 
private church member, who is corrupt, ought to be 
brought under discipline ; then much more a church 
member, who sustains the ministerial office. The Apos- 
tle, in the fifth chapter of Galatians, speaks of false teach- 
ers, who troubled that church. In reference to these 
false teachers, he repeats the maxim of the whole lump 
and the little leaven ; and immediately adds, " / ; :e 
confidence in you through the Lord, that ye will be none 
otherwise minded, but he, that troubleth you shall bear 



OF A MINISTER. 169 

his judgment, whosoever he be ;" as much as to say, He 
firmly believed, the Galatian brethren would bring such 
persons to account and to punishment, whatever might 
be their pretentions, adding, in the next verse but one, 
" I would they were even cut off, which trouble you." 

The Apostle also authorises the church at Colopse, 
(Co loss. iv. I?,) to watch over and to exhort their pas- 
tor, " A nd say to Archippus, take heed to the ministry , 
which thou hast received in the Lord, that thou fulfil 
it." 

Even the Apostle Peter was called to an account be- 
fore the brethren of Jerusalem, Acts xi. 2 — 18. And 
it does not appear, that he plead an exemption from this 
accountability on account of his being an Apostle and a 
minister ; but willingly gave them satisfaction.* 

§ 135. Methods or progress of disciplining a minister. 

This doctrine, that the power of calling its minister to 
an account rests with the church, is recognized, with a 
restriction hereafter to be mentioned, in the Platform at 
the tenth chapter, 5> 6. It is still more fully and expli- 
citly asserted in Cotton's Way of the Churches in New- 
England, ch. V. § 4 ; in Cotton's Book of the Keys, 
€hs. II. IV. ; in the Answer to XXXII. Questions at 
Q-uestion thirteenth ; and in Chapter fourth of Samuel 

* Both in Samuel Mather's Apology and in the New England Dis- 
cipline of Cotton Mather, his father, the power of the churches under 
consideration is maintained, besides other arguments, fiom the prac- 
tice of the primitive churches; that is to s?y, the churches in the 
three first centuries. They adduce in particular a passage f rom 
Clement's Epistle to the Corinthian church. It appears from the 
passage referred to, that the Coiinthians had deposed their ministers; 
and their right to do so is not doubted in the Epistle, although they 
are chaiged with having acted precipitately and wrongly in that par- 
ticular case. In the year 25S, a Synod, of which Cypiian was pres- 
ident, expressly acknowledged and commended the proceedings o£ 
some churches which had recently deposed their bishops. (See Cot- 
ton Mather's New England Discipline, Art. IX. and Samuel Mathflt'e 
Apology, Chap. IV.) 

15 



170 DISCIPLINING AND DEPOSING 

Mather's Apology ; not to mention other written authori- 
ties, and the undoubted testimony of U sage. 

The question of the power of the church in this re- 
spect being thus recognized, the next inquiry relates to 
the course or method, which the church shall pursue on 
an occasion of so much interest. The general principle, 
subject to the limitations arising out of the peculiarity of 
the case, is, that the church are to take the same step s 
as in the discipline of an offending lay-brother, — * Where- 
fore, (says' Mather's Rat. Disc Art. IX.) when a pastor 
has fallen into scandal, the brethren that are acquainted 
with it, proceed, as they would with another brother in 
such cases ; only with such special terms of respect and 
repetition of address, as the relation of a father may calf 
for." 

§ 136. Further considerations on this subject. 

If, therefore, a minister do not so conduct in his office 
of pastor, as might reasonably and justly be expected, it 
seems to be the duty of those individuals of the church, 
who are aggrieved, to seek satisfaction, in the first in- 
stance, in a private interview. If their scruples be then 
solved, they are not, in ordinary cases, under obligations 
to pursue the inquiry further ; since others have the 
same obvious and scriptural resource as themselves. 

If, on the other hand, satisfaction cannot be had in 
this way, the subject of grievance, after a repeated at- 
tempt to obtain a redress of it, which is to be made in the 
presence of Others, may be brought before the church. 
If the church, after a full hearing of the case and with 
suitable examin-tion, are satisfied either of the falsity of 
the charges or of the sincerity of the offender's repent- 
ance, there is no g od cause for further proceeding. But 
if satisfaction be not given, the church, when consider. 



OF A. MINISTER. 



171 



ed in itself and as disconnected from other churches, 
possesses the right ,and is bound in duty to admonish and 
suspend him from their fellowship. 

Nothing is supposed to be more evident than this prin- 
ciple, that the church possesses the right, and is obliged 
to punish, when considered in the abstract. Neverthe- 
less, as such a step would be virtually removing the ac- 
cused person from the ministerial office, it is not accord- 
ing to Congregational Usage for the aggrieved church to 
take that measure, without the advice of neighboring 
churches. 

§ 137. Advice of Council in the discipline of a pastor. 

This is the natural result of one of those fundamental 
principles, emphatically declared by the Congregational- 
ists at their first setting out, as a distinct sect ; viz. The 
churches, although they originally possess in themselves 
a constituting and preserving power, and are all on an 
equal footing, are, nevertheless, not independent, but, on 
the contrary, sustain a mutual relationship and interest, 
(See § § 17, 20.) 

The language of the Platform on this subject,, (ch. X. 
§ 6,) is this ; " In case an elder offend incorrigibly, the 
matter so requiring, as the church had power to call him 
to office, so they have power according to order, (the 
counsel of other churches, tvhere it may be had, directing 
thereto,) to remove him from his office. — This is the re- 
striction on the proceedings of the particular church, 
alluded to in § 135, founded on the principle, that all 
the churches of Christ have an interest in each o<her, 
and, therefore, ought to be consulted in matters of great 
concernment ; among which may be justly reckoned the 
settlement, removal, and deposing of ministers. 

This course, which recommends itself as a matter of 



172 DISCIPLINING AND DEPOSING 

common prudence, is advocated, on scripture grounds, m 
Cotton's Book of the Keys at chapter IV. It was also 
considered and approved in the Synod of delegates and 
pastors in L662 ; as it has been by writers, councils, and 
general usage since that time. 

^> 138. Proceedings and results of the Council. 

The Council organizes itself as in other cases. Gen- 
erally the meetings are public in the first instance ; but 
after such testimony as can be had, is given, they with- 
draw to private consultations. 

They there come to a result ; and if they find the of- 
fender guilty, they still allow him the opportunity of re- 
taining his standing by suitable manifestations of repen- 
tance. And if the Council be satisfied in that respect, 
they advise the dissatisfied brethren to restore him their 
confidence. 

" If the offender be obstinate, (says Mather's Rat. 
Disc. Art. IX.) then they sharply rebuke him ; and in a 
written instrument, signed by the Moderator and all the 
Council, (or by him in the name of the Council,) they 
pronounce him unworthy of the Christian ministry. "- — 
The same work adds, (e The Council, returning to the 
public assembly, thereafter suitable speeches made by 
the Moderator, (and others of the Council, if they please) 
the Result of the Council is read, and then delivered to 
one of the brethren, at whose invitation they are here to- 
gether. And pertinent prayers are added for the close 
of all." 

§139. Of the testimony adduced against a pastor. 

It is highly reasonable that the trial of a minister should 
be instituted and conducted, with the utmost regard aild 



OF A MINISTER. 173 

deference to b : «* station. Not because any office whatev- 
er ought to shield from the punishment of crime ; but for 
the well known leason, that persons in office, who faith- 
fully discharge their duty, are exposed more than others 
to malevolent and unfounded accusations. 

This principle is clearly sanctioned and enforced by 
the Scriptures, 1 Tim. v. 19 ; " Against an Elder re- 
ceive not an accusation, but before two or three witnes- 
ses." 

Some difference of opinion seems to have existed as to 
the true import of the passage, but the meaning is gene- 
rally understood to be this ; That two persons must be 
had, who can testify to the particular fact, which is the 
ground of accusation. 

§ 140. Of the deposed minister's relation to the church. 

After a minister has been deposed by a Council, he 
still remains a member of the church. Therefore it is the 
duty of the church after that event to proceed with him, 
as with any private member. They are to consider 
whether the reasons which have deposed him from the 
ministry, are inconsistent with christian character in any 
mere layman ; and if they be, whether he exhibit peni- 
tence or not. " Being now, (says the Platform en. X. 
§ 6.) but a member, in case he adds contumacy to his sin, 
the church that had power to receive him into their fel- 
lowship, hath also the same power to cast him out, that 
they have concerning any other member." 

§ 141. Subordinate means of pastoral discipline. 

There are other means besides those which have been 
mentioned, of calling ministers to an account. General- 
ly they are members of some clerical Association ; and as 
15* 



174 DISCIPLINING AND DEPOSING 

these bodies are formed on religious principles and for re- 
ligious objects, those members, who act inconsistently 
with those principles and objects, necessarily expose them- 
selves to reproof and censure. It may be added, it 
would be the duty of the Association, if the delinquen- 
cies were such as to affect the Christian character, to in- 
form the church under the person's charge. 

The Association, that licensed to preach in the first 
instance, may exercise a watch and control over the li- 
censed person until his Ordination. But it has been 
thought by some, although the question does not seem to 
be fully settled, that the power of the licensing Associa- 
tion is superseded and annulled by the act of the Ordain- 
ing Council, inducting him into the ministry. Lf the 
contrary principle we're established, that the licensing 
Association retained its power as much after, as before 
the Ordination, it would undoubtedly strengthen the 
safeguards of the ministerial character and influence. 

§. 142. Duty of neighboring Churches in the case of 
neglecting discipline. 

Sometimes churches sinfully permit the existence of 
a corrupt ministry ; not taking means to prevent it. — 
They thereby expose themselves, as in the case of the al- 
lowed corruption of the inferior members, to the friendly 
advice, and the discipline of neighboring churches. The 
practice, relative to cases of this nature, is thus stated in 
Cotton's Way of the Churches of Christ in Ncio-Eng- 
land, Chap vi. § 6 ; 

" A sixth way of communion among our churches is 
by way of admonition ; .as if one church should be credi- 
bly given to understand of some scandal, arising in anoth- 
er church, whether by corruption in doctrine or in man- 
ners ; and upon diligent search and inquiry, the report, is 



OF A MINISTER. 175 

found true, the church hearing thereof, sendeth letters or 
messengers or both unto the Elders of that church, where 
such offence is found, and exhorteth them to take a spee* 
dy and diligent course for the redress thereof. 

But if the Elders of that church should be remiss there- 
in, or be faulty themselves, they then certify the whole 
church thereof, to call upon their officers, as Paul sent 
to the church of Colosse, to cdl upon Archippus, to take 
diligent heed of the fulfilling of that work of the ministry, 
which he had received of the Lord, Col. iv. 17. If the 
church hear them, the scandal is removed ; if it hear them 
not, the church, offended herewith, taketh the help of two 
or three churches more to join with them in their exhor- 
tation or admonition." 

§ 143. Further proceedings of neighboring churches in 
the above case. 

" If still the church, where the offence lieth, persists 
in the neglect of their duty, and of the counsel of their 
brethren ; either the matter would be referred to a con- 
gregation of many, or all the churches together, if need 
require. Or else, if the offence be evident and weighty, 
and of ill, though not general consequence, the church- 
es, offended with thern, would, as they justly might, with- 
draw themselves from the right hand of fellowship, and 
so forbear all such exercises of mutual brotherly commu- 
nion with them, which all the churches are wont to walk 
in one towards another," &c. 



.' f 

176 COUNCILS. 



CHAPTER FIFTEENTH. 

COUNCILS. 

§ 144. Acts of church communion, according to the 
Synod of 1662. 

Councils and Conferences of which we shall hereafter 
have occasion to treat more particularly, are founded on 
the general principle, already repeatedly mentioned, that 
there is and ought to be a communion of churches. In 
the Synod of Congregationalists of 1662, the communion 
of churches is denned to be the faithful improvement, 
according to capacity and opportunity, of the gifts of 
Christ, bestowed upon them, for his service and glory, 
and their mutual good and edification. The acts of com- 
munion, they assert, are such as these ; — I. Hearty care 
and prayer one for another, 2 Cor. xi. 28, Canticles viii. 
8, Rom. i. 9, Col. i. 9, Eph. vi. 18 ; 

II. Affording relief by communication of their gifts 
in temporal or spiritual necessities, Rom. xv. 26, 27, 
Acts xi. 22—29, 2 Cor. viii. 1, xi. 14 ; 

III. Maintaining unity and peace, by giving an account 
one to another of their public actions, when it is orderly 
desired, Acts xi. 2, 3, 4, 18, Josh. xxii. 13, 21, 30, 1 Cor. 
x. 32, and strengthening one another in their regular ad- 
ministrations ; as in special by a concurrent testimony 
against persons justly censured, Acts v. 41, xvi. 4, 5, 2 
Tim. iv. 15, 2 Thess iii. 14 ; 

IV. Seeking and accepting help from, and giving 
help unto each other in case of divisions and contentions 
whereby the peace of any church is disturbed, Acts xv. 



COUNCILS. , llf 

2, — in matters of more than ordinary importance, as the 
ordination, translation, and deposition of elders, and such 
like, Prov. xv. 22, xxiv. 6, 1 Tim. v. 22, — in doubtful and 
difficult questions and controversies, doctrinal or practi- 
cal, that may arise, Acts xv. 2, 6, — and in the rectifying 
of maladministrations, and healing of errors and scan- 
dals, that are unhealed among themselves, Job iii. 9, 10, 
1 Cor. xv. 2 Cor, ii. 6, 11, xii. 20, 21, xiii. 2 ; 

V. Taking notice, in love and faithfulness, of the trou- 
bles and difficulties,errors and scandals of another church, 
and administering help, when the case necessarily calls 
for it, though they should so neglect their own good and 
duty, as not to seek it, Exod xxiii. 4, 5. Prov. xxiv. 11, 
12; 

VI. Admonishing one another, when there is need and 
cause for it, and after due means with patience used, 
withdrawing from a church or peccant party therein, 
which obstinately persists in error or scandal. 

§ 145. Of the obligation of the churches to seek ad- 
vice. 

The objects proposed in the three first classes of acts of 
Communion, may in general be effectually and happily 
accomplished in that plan of stated intercourse, termed 
Conference of Churches. The objects, proposed under 
the fourth, fifth, and sixth classes, imply and require the 
existence of Councils. 

And it is to be added, that it is not left wholly at the 
option of the churches, whether they will call a Council 
under the circumstances therein mentioned. So far 
from it, if they neglect, in cases of evident necessity, to 
consult with neighboring churches by way of Council, 
it is considered matter of just offence to them. This is 
explicitly stated in the- Platform, Chap. xv. § 2. — " If a- 



178 



COUNCILS. 



church be rent with divisions among themselves, or lie un- 
der any open scandal, and yet refuse to consult with oth- 
er churches for healing or removing of the same, it is 
matter of just offence both to the Lord Jesus and to oth- 
er churches, as betraying too much want of mercy and 
faithfulness, not to seek to bind up the breaches and 
wounds of the church and brethren." 

But, on the other hand, there may be too great eager- 
ness and precipitancy in assembling Councils, which is 
an error hardly less, than the one here objected to. Some 
remarks remain to be made in a subsequent section on the 
views and feelings, with which such a proceeding should 
be commenced. 

§, 146. Of the persons composing Councils. 

Councils are to be composed of ministers, and of lay- 
members or brethren of the churches. The formation of 
Councils on this plan is deemed to be agreeable to the 
genius of the Christian system, which, in recognizing 
the rights of all, opposes itself to the exclusive right and 
the domination of any particular class, (see § 73.) — And 
it may be added, that it is not only agreeable to the gen- 
eral spirit of Christianity, but is particularly and explic- 
itly authorized. 

The Council of Jerusalem, of which we have an ac- 
count in the fifteenth chapter of Acts, was composed of 
ministers and private brethren. It is true, that the 
church of Antioch, on whose account that Council was 
called, deputed Paul and Barnabas to go to the Apostles 
and Elders at Jerusalem, without making mention of any 
other class of persons. But on their arrival we find, that 
they were received not only by the Apostles and the Elders 
of the church, but by the church itself. The business on 
which the messengers came to Antioch, was discussed in 



COUNCILS. 179 

the preseaee of the whole body of believers ; and the re- 
sult which was agreed upon, and is left on record, is not 
only in the name of the Apostles and Elders, but of the 
'brethren. 

§ 147. Ancient testimonies on this subject. 

Without undertaking to repeat all, that has been said 
by the early writers on this subject, it will be sufficient 
to remark, that the principle in question is repeatedly re- 
cognized in Cotton's Way of the Churches of Christ in 
New-England, printed in 1645, at Chap. VI. § § 3, 4. 
It was also admitted and sanctioned by the Synod of 
1646 — 8, who were the authors of the Cambridge Plat- 
form, at Chapter sixteenth of that instrument. And 
again, in the Synod of 1679, the feelings, evinced in re- 
lation to this subject, were particul arly marked and ex- 
plicit, in consequence of certain members appearing 
there, unattended by any of the brethren of the church- 
es, of which they had charge The Synod immediately 
noticed it, and were so much dissatisfied, that they would 
not recognize them as members, and permit them to take 
their seat, until they had first prevailed with their 
churches to send a delegation of lay-members. 

" ( ouncils and Synods, (says the more recent Apolo- 
gy of Samuel Mather, Chap. VSI.) should be composed 
of such persons, as are fit and proper, both of the elder- 
ship and of the laity; and both have equal right to 
speak their sentiments in them." And again he says, in 
a few sentences after, " When a number of pious, skil- 
ful, and prudent persons, both ministers and brethren, 
are sent and convened in Council or Synod, they ought 
to have equal power and authority in acting and voting , 
this is the right of the fraternity.'* 



180 COUNCILS. 

§ 148. Of those who have the right of catling €ounr 
cils. 

Councils are summoned by means of Letters Mis- 
sive, addressed to a number of churches, and stating the 
ebject,in reference to which their deliberations are solici- 
ted. (See § § 33, 71.) The right of sending Letters 
for this end is possessed by whole churches ; and in cer- 
tain circumstances by aggrieved members forming a part 
of a church, as also aggrieved individuals. As each 
member is bound to feel an interest in the whole, so 
on the other hind the whole body are bound to regard 
the rights and well-being of each memier ; and on this 
principle even individuals, however obscure they may be, 
are entitled to the protection of Councils, those bodies 
being the only authorized means of representing the 
church at large, in the Cases IV. V. VI. of the Synod of 
1662, mentioned at § 144. Letters Missive are also sent 
by the agents of Missionary Societies, in the name of 
such Societies, as remarked at § 92; inasmuch as those 
bodies are deemed to be acting in the name and behalf 
of all the churches. Also a number of individuals in a 
new settlement, who are not members of a church, but 
give credible evidence of piety, and wish to be united in 
a church state, may call a Council for that purpose.—- 
(See § § 24, 33.) 

^> 149. Obligation of the churches to regard Letters 
Missive. 

If the bodies and individuals above-named have a right 
to send, the churches are bound to. accede to their request, 
right and obligation being reciprocal. Still as the applica- 
tion is always supposed to be a reasonable one, and for 
some religious end, if they have satisfactory evidence, 
that this is not the case, they are released from that obli- 



04)UN€ILb. 



181 



gation. And hence they first vote, on receiving the Let- 
ter Missive, and before choosing their Delegates, wheth- 
er they will meet in Council or not. 

It is hardly necessary to add, that the churches do not 
notice Letters Missive, sent either by individuals or cor- 
porations, acting merely in a civil capacity, or for civil or 
secular ends.* 

§ 150. Of the feelings with which Councils should be 
called. 

Sometimes churches and others neglect to call Coun- 
cils, when they should ; but not less frequently there is 
too great precipitancy in calling them. Such a course 
ought never to be taken, without a deliberate and con- 
scientious regard to all the possible results. It is equal- 
ly at variance with common honesty and religion for a 
church or part of a church, to ask the advice of a Coun- 
cil, when they have determined beforehand the course 
to be pursued, whatever the character of that advice may 
be. If they are certain of being in the right, it is palpa- 
ble deception to seek that aid, of which they are con- 
scious of not standing in need. But if this be not the 
case, they virtually admit the possibility of being in an 
error. 

Now if persons confess it possible for them to be in 
the wrong or liable to take a wrong course in future, and 
ask advice in relation to their conduct, they are certainly 
under obligations, strictly to follow that advice, in some 
things, and in all cases to regard it with the greatest def- 
erence. — Hence Councils are not to be called, until after 
much deliberation, and with a serious determination, that 
the truth shall have its due influence on the conscience 



* There are Rome valuable remarks on the topics of this Section to 
"be found in the Statement of the Dedham. Case and Considerations 
oh Congrega'i «l Polity, pp. 56, 57. 



182 COUNCILS. 

and conduct, at whatever expense of prejudice and in- 
terest. 

§ 151. Principles on which Councils are to decide. 

The ground or foundation of the existence of the 
Council is the wish or invitation given, as made known 
in the Letter Missive. It is true, the Council cannot be 
formed without the approbation and concurrent action of 
the churches, which are sent to on the occasion. But if 
has been justly remarked, that the act of the churches, 
in voting to comply with the request and send delegates 
to form constituent parts of the Council, is rather the 
medium, through which the Council is brought into be- 
ing, than the originating cause. 

Hence the Council are limited in their proceedings 
and powers by the Letter Missive. ^ Being called by its 
authors for a particular purpose and no other, and being 
authorised to act by their respective churches for the 
same purpose, they are bound to keep that particular ob- 
ject in view in all their transactions. As to the rest, they 
may consult the written opinions of men and derive light 
from various sources, but are to be governed chiefly by 
the Scriptures and their own consciences. Justice can 
hardly fail to be secured, where a regard to God's Word 
and the teachings of the Spirit is united with candor and 
prudence, even without the voluminous aid of a pile of 
recorded precedents, which these churches generally are 
in want of. 

v) 152. Of the weight due to the advice of Councils 

It is an acknowledged principle in respect to Coun- 
cils, that they possess only advisory powers , in other 
Words, their decisions are addressed to the understand- 
ings and consciences of men, and are enforced solely by 



COUNCILS. 18,3 

moral obligations. They are considered by the churches 
as interpreters or expositors of what is right, expediency, 
and duty in the particular cases submitted to them. 
Their proper business is to give light. 

Nevertheless, as those, by whom they were called, are 
supposed to have been sincere in their request, it is in- 
cumbent on them to examine the opinions or decisions 
given, with prayerful, honest, and unprejudiced minds. 
When their temper is such, they will generally find good 
reason to agree with the Council. 

In the beginning, such bodies were so judiciously con- 
stituted and their decision§j>o respectfully received, as 
to have extorted the remark from Cotton Mather, that 
The Councils in the churches of New England rarely 
meet with contradictions from the churches, whose cases 
have been laid before them. In case a church, or part of 
a church refuse a Council's opinion,, the neighboring 
churches have a right to judge of the propriety of their 
course, and to censure and withdraw from them, if there 
be good reason for so doing. (See Platform, Chap. XV.) 

$ 153. Advice of Council in matter?, merely pruden- 
tial. 

The decisions of Councils are in all cases termed An- 
tice ; and abstractly considered, are susceptible of be* 
ing either received or rejected. But this power of re. 
ceiving or rejecting, although admitted to exist in the 
abstract, is necessarily checked and controlled in prac- 
tice by the principles of our moral constitution. Conse- 
quently it may be laid down as a principle, that there are 
cases, where moral considerations imperatively require 
the Advice of Councils to be followed, although the ab- 
stract power of resisting it is admitted to remain. And 



484 COUNCIL^. 

such seem to be all matters of mere expedience or pru- 
dence. 

Perhaps the question, submitted to the Council, is, 
Whether a person may leave a church, in order to join 
another, whose meetings are in some respects more ac- 
cessible. This is a mere prudential question ; a matter, 
not of conscience, but of expediency. The Council may 
see reasons not to grant the request of the applicant • 
and if so, he is bound to abide their advice ; otherwise 
he was not sincere, he was not honest in asking it. It is 
admitted, he has power, (what may be termed the physi- 
cal power,) to reject it ; but it seems to be equally clear, 
that he cannot do it, without a violation of morality. 

§ 154. Advice of Council in matters of conscience. 

But there are other cases of a different character ; and 
such are all matters of conscience ; involving not merely 
a person's desires, but his sense of duty. When a manV 
conscience is concerned, it is true he asks Advice^ as in 
the other case ; but in respect to the applicants for it, 
the same consequences do not follow the Advice given. 
In the one case, the nature of the application is such as 
to lay the applicant under a moral obligation to adopt the 
Advice of the Council, supposing him sincere in his re- 
quest. In the other it is nbt so ; nor is it possible, that 
it should be. An unreserved reference of matters of 
conscience to another person or any body of persons, is 
repugnant to the Scriptures, which make our consciences 
amenable to God alone. It is also repugnant to the na- 
ture of the human mind ; since we are so formed, that 
neither the power of belief, nor the moral susceptibility 
can possibly operate, except on evidence being presented. 
Consequently, in all such cases, when the Advice is 
given, the applicant, while he is bound to examine an& 



MUTUAL COUNCILS. 185 

weigh it seriously, must be the judge, whether his scru- 
ples are cleared up, or not. If they are, he is bound to 
pursue the course pointed out ; if not, he is forbidden by 
a higher obligation. 



CHAPTER SIXTEENTH. 

MUTUAL COUNCILS. 

~$ 155. Occasions of calling Mutual Councils. 

It will hold good as a general statement, that mutual 
Ecclesiastical Councils are called only in cases of doubt 
and difficulty ; and in respect to which there exists some 
difference of opinion. The particular cases, therefore, 
in which they are summoned, (at least those of most fre- 
quent occurrence,) are these three ; viz. The dissolution 
of the pastoral relation, where a removal is contemplated, 
which the church does not assent to ;* Cases of contro- 
versy in general between a church and its pastor ; Cases 
of controversy between a church and a private member, 
or members respecting removal, discipline, and the like, 

§ 156. Practice, in selecting the Council and Letter 

Missive. 

In other cases, such as the ordination or installation 
of a minister, there is but one party, the Council being 
convoked by the church as a body. That is to say, the 

* Wherefore, (says Increase Mather, in his Testimony to Good 
Order in the Churches, p. 4,) if a minister be upon a removal from 
his flock, especially when there are no sufficient causes evident for it., 
and the flock earnestly propound and request, that the thing may be 
laid before a Council of the neighbor churches, but he refuse it , it 
may be feared, that it is an hour of temptation with him, and that 
his way is not right before the Lord. 

16* 



186 Mutual council. 

arrangements, relative to the calling of the Council, are 
determined solely by the majority of votes, although the 
minority if there be one, have the right of making their 
statements and remonstrances, when it is convened. 

But occasions, calling for the formation of Mutual 
Councils* are always understood to imply the existence 
of two parties, which sustain to each other such a rela- 
tion, as to render it expedient to deviate from the com- 
mon practice. It has, therefore, become the usage, un- 
less some other plan be especially agreed upon with mu- 
tual satisfaction, for each of the parties concerned to se- 
lect an equal number of the churches, which are invited 
to the Council, together with an additional church, if it 
be thought advisable, selected by the two parties con- 
jointly. 

Nevertheless, the Lftters Missive in these cases, as 
in others, are sent by the church. " If the church, 
(says the Ancient Ratio Discipline, Art. IX § 1,) 
think it advisable for them to have their share in choos- 
ing and calling the Council, the Letters then go in 
their name, signed by the pastor." 

<S 157. Mutual Councils representative of the whole 
body of the Churches. 

There is one view of Mutual Councils, which is im- 
portant to be kept in mind, viz. That they are repre- 
sentative of the whole body of the churches. This we 
suppose to be the proper view of all regular Councils, 
but emphatically so of those under consideration. Dr. 
Owen, in his Brief Instruction in the Worship and Dis- 
cipline of the Churches, (p. 227, ed. 1667,) asserts, that 
those, who are rightly and justly censured in any church, 
ought to be rejected by all churches whatever ; and of- 
fers the mutual communion of the churches as the ground 



MUTUAL COUNCILS. 187 

and reason of the assertion. But if the just act of a par- 
ticular church ought to be thus regarded by all others, 
certainly the acts of the assembly of churches, which we 
call a Council ought to be still more. 

The offender or aggrieved person therefore, declines lis- 
tening to the church of which he is a member ; and ac- 
cordingly makes his appeal to the churches at large, re- 
questing of them to decide, whether the treatment he has 
received be just or not. But as such an appeal cannot, 
from the nature of the case, be literally carried into ef- 
fect, the churches assembled in Mutual Council, are held 
to be virtually representative of all the rest. We may 
consider the plan of Mutual Councils as the method, 
which has been seriously and carefully fixed upon, for 
securing this general representation in all cases, which 
cannot be otherwise settled. Consequently their Advice 
is in theory the advice of the whole body of Congrega- 
tionalists, and is to be regarded as such in pratice. 

§ 158. Mutual Councils are ultimate tribunals. 

The Advice, therefore, of Mutual Councils, supposing 
the opinions of the last section to be correct, cannot be 
disregarded and rejected without injury and offence to 
the whole body of believers of the same name, except it 
be done on the most serious and conscientious grounds. 
And whether rejected or not, it is the decision of the 
highest and ultimate ecclesiastical tribunal; and is not 
susceptible, as is often done in civil cases, of being re- 
judged by an appeal to another, and more authoritative 
body.* 

* This statement will apply to the great body of the Congregation- 
al churches ; but in respect to those of Connecticut must be modified 
by the Saybrook Articles. Their Mutual Council is the Consocia- 
tion ; nevertheless, the decision, of a single Consociation, on the sub- 



188 MUTUAL COUNCILS. 

§ 159. Consociated or permanent mutual Councils. 

It seems proper to observe here, that the great liberty, 
enjoyed in these churches, has resulted in an absence of 
perfect uniformity in their proceedings. In some parts 
of the American Congregational Church, particularly in 
the State of Connecticut, the plan of Occasional Coun- 
cils, summoned on each particular occurrence, has been, 
in a great measure, given up ; and standing or perma- 
nent councils, technically called Consociations, establish- 
ed in their stead. As these bodies exist, antecedently to 
the particular causes and occasions, which call Lhem 
into being, they are entitled to be considered Mutual 
Councils ; and, therefore, rightly come under considera- 
tion in this chapter. 

Consociations are composed of certain neighboring 
churches, (generally those, that happen to be embraced 
within the limits of a County,) which are permanently 
represented in iae same, by their respective ministers 
and by lay-delegates, chosen from time to time. The 
authority, vested in Consociations, has its origin in the 
Saybrook articles, which are given at No. II. of the Ap- 
pendix According to those articles, they are required 
to afford assistance on all ecclesiastical occasions ; and 
their powers appear to be of a more decisive and author- 
itative kind, than those of occasional councils. 

$ 160. Of the authority or powers of consociations. 

That such is the nature of the powers, granted to Con- 
sociations, seems to be sufficiently evident from the lan- 
guage of the Saybrook Articles, which are alike the foun- 

ject submitted to triem, is not always final. In eases of great diffi- 
culty, (Art. VII.) it is referred to a fuller council, consisting of a joint 
assembly of the Consociation, before which the subject was original- 
ly brought, and a neighbouring Consociation. 



MUTUAL COUNCILS. 18$ 

dation of their existence, and of the authority, confer- 
red upon them. — " All cases of scandal, (says the thir- 
teenth article,) that fall out within the circuit of the 
aforesaid Consociations, shall be brought to a council of 
the elders and also messengers of the churches within 
the said circuit." 

The decisions of Consociated Councils, which extend 
not only to lay men, but ministers, are not mere Advice, 
as in other cases ; but are decisive of the subject, sub- 
mitted to their consideration, and are enforced by a high 
moral penalty. According to the sixth article of the Say- 
brook Platform, if any pastor or church decline confor- 
ming to the decision of the Consociation, they shall be 
reputed, after due patience used with them, "guilty of a 
scandalous contempt, and dealt with, as the rule of God's 
word in such case doth provide, and the sentence of non- 
communion shall be declared against pastor and church." 

Some difference of opinion seems to have existed in 
respect to the thirteenth Article ; but the settled usage 
is to this effect. When a minister is guilty of scandal or 
heresy and the like, the accusation is brought, in the 
first instance, before the Association of which he is a 
member. The Association are to receive it, and to make 
provision for the minister's trial before the Consociation ; 
nor does the Council, otherwise called the Consociation, 
take cognizance of it, except it be brought in this way.* 

* It seem9 to be necessary to add here a remark, explanatory of 
what has been formerly said. The principles and practice., which 
have been laid down in a former chapter in respect to the disciplin- 
ing of a minister, apply to a large majority of the Congregational 
churches ; but not in their full extent to those, which have adopted 
the plan of permanent or Consociated instead of occasional Councils. 
The methods of proceeding and the principles, in the churches last 
referred to, may be found in the Saybrook Articles, given at No. II. 
of the Appendix ; with the exception of some things peculiar, which 
exist in the practice nf a few small districts. 



1*$Q MUTUAL COUNCILS/ 

§'161. Historical Remarks on Consociations. 

The circumstances, relative to the origin of Consocia- 
tions, are briefly these. — About the commencement of 
the last century considerable dissatisfaction existed among 
the Congregational churches, especially on the part of 
the ministers, with the System of occcasional Councils. 
The subject of Councils had not been fully and explicitly 
laid down in the Cambridge Platform, which was the 
great law of the churches ; and a vague notion was very 
generally afloat, that something better might be substitu- 
ted for them. Accordingly at the Annual Meeting of the 
Massachusetts Convention of Ministers in May, 1706, a 
System of permanent Mutual Councils was proposed, 
and adopted, as far as that body was concerned, under 
the name cf Consociations. But it experienced the ani* 
madversions of a number of able and influential pastors ;, 
and was particularly held up to rebuke, in a publication 
of Mr. Wise of Ipswich, entitled The Church's Quarrel 
Espoused, or a Reply to certain Proposals, &c. The 
plan was revived, under a somewhat different form in the 
year 1815, in the Massachusetts General Association. 
But in neither instance did it meet with the concurrence 
of the churches generally, and was, therefore, abandon- 
ed. 

The result was not the same in Connecticut. Minis- 
ters and delegates from the counties of Hartford, Fair- 
field, New London, and New Haven, assembled at Say- 
brook in September of 1708 They agreed on a System 
of Consociations or permanent Mutual Councils instead 
of the plan of occasional Mutual and Ex-parte Councils. 
These Articles, although they relate chiefly to Associa- 
tions of ministers and the powers and methods of Conso- 
ciations, are commonly known und«r the name of the 



MUTUAL COUNCILS. 19 J 

Saybrook Platform ; and in general the Congregational 
churches of Connecticut have been regulated by it in 
respect to Councils to this day. (See No. II. Appen- 
dix.) 

§ 162. Objections to permanent or Consociated Councils. 

As repeatedly ineffectual attempts have been made to 
establish the system of permanent Councils beyond the 
limits of Connecticut and Rhode Island, it seems proper 
to notice some of the objections, which have been made 
to a plan, in favor of which its friends assert very much 
can be said. 

(1) It is objected, first, that the system is unfavorable 
to the rights of individuals and churches, and, thorefore, 
inconsistent with the grounds, on which Congregational- 
ists first set out. If individuals or churches do not sub- 
mit to the Council's decision, according to the Saybrook 
plan, they expose themselves to the highest moral pun- 
ishment, that of excommunication ; however conscien- 
tous they may be. This is thought by some to be not 
wholly in unison with the fundamental Congregational 
principle, that the Bible and a man's conscience are his 
ultimate law. Besides, the files of precedents, which are 
accumulated in the records of such Councils, are not 
known to the churches generally ; nor are the churches 
suitably consulted in the formation of the same, although 
they are to be governed by them. 

A second objection is, that they tend to foster feelings 
of pride, and place and power, the seeds of which are 
so deeply implanted in our corrupt nature. — On this sub- 
ject Ecclesiastical History in all its stages teaches a les- 
son, which has been too dearly purchased, to be lightly 
regarded, or readily forgotten. It appears from Mosheim, 
(Volume I.) that in the second century the churches 



192 MUTUAL COUNCILS. 

were independent of each other except in the bonds of 
mutual prayer, love, and beneficence. Afterwards the 
churches of whole provinces were formed into one large 
and standing Ecclesiastical body, possessed of certain 
powers ; such as making laws or canons, obligatory on 
particular churches, [n due season, the officers of these 
formidable bodies claimed for themselves epithets of hon- 
or, prerogatives, and observances, of particular respect, 
in virtue of said office ; and thus arose, not to mention oth- 
er significant titles, Metropolitans, Patriarchs, and Popes, 
This is the natural result, say these objectors, of giv- 
ing permanent power to any body of men. Men accu- 
mulate power, as they do riches ; the larger the heap, 
the more likely it is to grow. Therefore, it is best te 
stand upon First Principles, and to endure any defects of 
occasional Councils, rather than encounter the hidden., 
but certain hazards of those, which are permanent. 

§ 163. Objections to Councils, which are not perma- 
nent. 

On the other hand, it is said, that lay-members have a 
part in the Councils of Consociations, and therefore, as 
they are particularly interested in preserving the rights 
of individuals and churches, the fears of some future un- 
just domination on the part of pastors are exaggerated. 
And while the alarms sounded in respect to Consocia- 
tions, are groundless, the supporters of them insist, that 
the advantages they possess over Occasional Mutual 
Councils, are obvious. The former know the questions, 
submitted to them, but know not the parties ; while the 
latter are truly and avowedly the creatures of parties. — 
And hence it often happens, as the parties naturally se- 
lect the churches which they suppose to be favorable t© 
themselves, that they are equally or nearly equally divi- 



MUTUAL, COUNCILS. 1&> 

u*ed ; come to no decision ; or form a decision, which is 
weakened and deprived of its due effects by the suspicion 
of the interference of private motives. But Consociations, 
being permanently constituted, are rightly supposed to be 
free from any undue bias ; and their decisions are, there- 
fore, entitled to the greater weight. 

^ 1G4. Of the progress and improvement of the Con- 
gregational system. 

On this subject a single remark remains to be made. 
The system of Order and Government of the Congrega- 
tional churches was not adopted at once, but gradually, 
as the leadings of Providence, the teaching of prayer, 
and the searching of the Scriptures opened the way. And 
when we remember, how they have thus been led, from 
one step to another, in the introduction of a system in so 
many respects unexceptionable, we may indulge the hope, 
that on the subject under consideration, the churches 
will at last find the right way, and be united in the same 
practice. May we not anticipate, that the system of 
Church-Conferences, which was so early and earnestly 
proposed by the fathers of these churches, although but 
recently introduced, will diminish the obstacles in the 
way of a satisfactory and uniform arrangement in respect 
to Councils ? And as the Congregational churches of 
Ameri a o ten met together in former times in Synods, 
to consult on the general welfare, why may they not 
unite again in the same way, to examine, unite, and re- 
vise their generally excellent Order and Government? 



11 



i 94 EX PARTE COUNCILS. 



CHAPTER SEVENTEENTH. 
EX PARTE COUNCILS. 
§ 165. Of the nature of Ex-Part e Councils. 

Another tribunal, that of Ex-Parte Councils, is known 
among the great body of Congregationalism. In those 
sections of these churches, where permanent Councils 
are established, there is not supposed to be that occasion 
for them, as in other parts, and they are rarely, if ever 
resorted to. Like mutual Councils, they imply the exis- 
tence of two parties ; but they differ in this, that they are 
called by one of the parties without the concurrence of the 
other. 

An Ex~Parte Council, therefore, is an ecclesiastical 
tribunal assembled by an aggrieved individual or a num- 
ber of aggrieved individuals, to sit as judges in their own 
case. — In the settlement of secular difficulties, we find 
something analogous to Mutual Councils in those mutu- 
ally constituted tribunals, denominated References ; but 
an Ex-parte adjudication is an anomaly in civil govern- 
ment. 

§ 166. Circumstances that warrant an aggrieved person 
or persons in calling an Ex-Parte Council. 

It sometimes happens, that a person is injured, in con- 
sequence of some application refused, or some censure 
passed by the church, or in some other way Such a 
person is said to be aggrieved ; but he has a remedy. 
" The person aggrieved, (says Mather, Rat. Disc. Art. 
IX. § 1,) applies himself to the pastor, and by him to the 



EX PARTE COUNCILS. 19a 

church with humble remonstrances of the hardships^ 
which he apprehends used upon him, desiring them to 
review his case, and if this do not obtain, then to accom- 
modate him in calling a Council of neighbour churches, 
chosen with mutual satisfaction, to judge of the proceed- 
ings. — If they refuse to do it, he may do it without them, 
only still informing them what he does. 

He writes Letters to what churches in the neigh- 
bourhood he pleases ; briefly declaring, that he appre- 
hends himself to suffer by an administration, that needs 
to be more thoroughly inquired into ; and intreating the 
Pastors with the Delegates of the churches, to whom he 
now makes his address to come to the place, and at the 
time specified in the Letters, and consider the case, 
whereof a full representation shall then and there be laid 
before them ; and give their Advice, which he hopes 
will be with all sincerity and humility hearkened to." 

§ 167. Duty of the Churches, summoned to cm Ex-Par- 
te Council. 

It being settled, as it clearly is, that an aggrieved in- 
dividual or individuals have a right to direct Letters Mis- 
sive for the purpose of assembling an Ex-parte Council, 
it becomes the duty of the churches, to which they are 
addressed,i to assemble accordingly, unless they see rea- 
sons for not thus doing. As, however, the request is 
made against the opinion and wishes of a majority of 
the church, it becomes the churches, that are sent to, 
seriously to inquire, whether there be good grounds for 
meeting together. In case of a Mutual or any other 
Council, deliberation on this point is reasonable ; in re- 
spect to Ex-parte Councils, it is imperative. So much 
so, that the subject arrested the attention of the Gener- 
al Association of Massachusetts, and that highly respect- 



496 



EX PARTE COUNCILS 



ed body at their session of 1823, passed the following 
vote ; That it be reccommended to the ministers, con- 
nected with tiis Association, not to attend Ex-parte 
Councils, without much deliberation, and obvious and 
urgent necessity.* 

5 168. An Ex-parte allowable only on the refusal of 
a Mutual Council. 

One point in particular is to be noticed by the ehurch- 
es sent to. They have a right to expect, that it be ex- 
plicitly stated in the Letters Missive, whether a Mutual 
Council has been requested and refused, or not. If such 
statement do not appear in the Letter Missive, the Usage 
df the churches would not approve of their assembling. 

A Mutual Council is the regular and ultimate tribunal. 
To such a council the aggrieved person or persons have 
a right. It is only in case of the refusal of their appli- 
cation for such an one, that they have a right to an Ex- 
parte Council. The latter tribunal is designed only for 
their security in cases of necessity ; but not to support 
them in any violation of wholesome and established prac- 
tice. 

* The following passage from the New England Brethrens' Ratio 
Discipline sufficiently indicates, that increased care was very early 
deemed to be necessary in respect to the calling of Ex-parte Councils. 
— " The pastors of the churches, to whom an aggrieved person, un- 
der the neglect of the church to do any thing for the relief of his dis- 
tress, has made his complaints, do not rashly at once read his Letters 
to their churches. But having informed themselves, as thoroughly as 
they can of the case, they signify unto the pastor of the church com- 
plained of what they have received, and ask him to let them know, 
whether the difficulty cannot be removed without their coming to 
them as a Council, or whether they have any ju3t objection to make 
against their coming to them. For the management of these pre- 
liminaries, the pastors either have an interview, or else by messen- 
gers hold such a communication with one another, as is needful to 
their concurrence in the action." 



EX PARTE COUNCILS, 19? 

| 160. Proceedings of Ex-parte Councils, 

The Council arrive at the place appointed, and being- 
called to order, and having organized by the choice of a 
moderator and scribe, they open their session with sup- 
plications. Their proceedings are commonly, in the 
first instance, in some public place ; and at the com- 
mencement of their inquiries, notice is given, of the time 
and place of their meeting, to the church, of which the 
aggrieved are members, and to the pastor of the same. 
If the church and pastor decline paying any attention to 
the notice given, the Council govern themselves accord- 
ingly, and proceed to business. But if they consent to 
attend, they have liberty to make a statement of the cir- 
cumstances of the case, and to give the reasons, why they 
declined joining in a Mutual Council. 

Having given the aggrieved party a hearing also, if it 
should appear, that the circumstances of the case, as 
now exhibited, do not justify their being called together, 
nor require their interference, they proceed no further. 
If, on the contrary, they see reason for examining the 
subject laid before them, they feel themselves justified, 
by established principles and practice, to give such ex- 
amination, and to decide upon the question submitted. 

§ 170. Further proceedings of Ex-parte Councils. 

Generally the evidence, relating to the case, and the 
arguments are given in public. — "Retiring then, (says 
Mather, Rat. Disc. Art. IX,) to the place of their more 
private entertainment, they there consider over again all, 
that has been laid before them. Every member of the 
Council may, with leave of the Moderator, declare their 
sentiments. 

The result is drawn up in a proper instrument ; where- 



198 EX PARTE COUNCILS. 

in they first report what they find, and then advise what 
they would have to be done ; usually fortifying their ad- 
vice with pertinent passages of the sacred Scriptures, 
annexed unto each of the articles. 

If they find, that the person hath not suffered such in- 
jury as he pretends unto, he comes off as unhappily as 
Felicissimus did ; who, after he was excommunicated in 
his own congregation, made, as an injured person, his 
appeal to a Synod ; but the Synod ratified and confirmed 
the sentence of excommunication against him." 

§ 171. Proceedings of the Ex-parte Council in rela- 
tion to the church. 

The statement in the ancient Ratio Discipline pro- 
ceeds as follows. — " If they find the person to have suf- 
fered palpable injury, they endeavour to convince the 
church of it, and advise them to restore the injured per- 
son unto his former station. They order, if the church 
refuse this, or refuse to give the Council an account of 
the matter, ,(a thing, that perhaps never happened,) the 
person to be admitted into some other church of the 
neighbourhood, and so unto communion with them all. 

The church, persisting in their irregularity, they run 
the hazard of a proceeding, which was never above once 
come into, viz. The Council, communicating the true 
state of the case unto the churches, that sent them, and 
obtaining from them a ratification of their judgment, they 
do, by a solemn act, withdraw communion from that 
church, or from as many in it as will go on to abet, and 
"maintain the unjust censure, which has been passed in it. 
But, blessed be the glorious Read of the church ! the 
interposition of his Holy Spirit, working on the minds of 
his people, while they are in his way thus waiting on Him, 
still obtains the ends, which they aim at, and prevent?. 
such dreadful extremities." 



EX PARTE COUNCIL^. 19$ 

§ 172. Object and necessity of Ex-parte Councils. 

The species of councils under consideration undoubt- 
edly wear at first a forbidding appearance ; nor can their 
true value be rightly estimated without contemplating 
them in their ultimate, as well as immediate results, and 
in their connection with, and influence on the whole sys- 
tem. In judging ofthe value, therefore, of these councils, 
it ought to be kept in mind, that one great object of Con- 
gregationalism is to preserve every individual, whatever 
his standing, in the full possession of such religious rights, 
as are recognized in the scriptures. And it was as a se- 
curity of the fulfilment of this laudable intention, that 
Ex-parte councils were at first introduced and authorized. 

Established Usage requires the assembling of a Mutual 
Council in the first instance ; but as the system recog- 
nizes no other force than that of persuasion, and as truth 
and duty do not always avail against the influence of sin- 
ister motives, it was foreseen, that Mutual Councils 
would sometimes be refused by the unjust party. It be- 
came a serious question then, in what way the rights of 
aggrieved persons should be preserved under such cir- 
cumstances 1 And the principle, fin illy settled upon, was, 
that they might appeal to the churches at large through 
the medium of an Ex-parte council. 

Such councils, therefore, are a sort of key-stone to the 
system ; they bind, and consolidate the arch ofthe fabric, 
and give it strength. Those unjust and violent proce- 
dures, which so often characterize a dominant party, re- 
ceive in this way a serious check. All persons under 
discipline have the power of compelling a respect for their 
rights ; and the churches proceed, both in their trrat- 
ment of ministers and ofthe brethren, with the full knowl- 
edge, that their doings are liable to be reconsidered and. 



200 EX PARTE COUNCILS. 

annulled by a Mutual Council, and in case that be refused, 
by an Ex-parte one. As the object, therefore, is to main- 
tain every person in his just rights, and as it does not 
readily appear in what other way it can be secured, the 
necessity of the power of assembling Ex-parte councils 
corresponds to the greatness and urgency of the end had 
in view. 

§ 173. The necessity of them superseded by conso- 
ciations. 

These views apply to the churches generally. But 
where there are consociations, or standing Mutual coun- 
cils of any kind, there does not appear to be equal occa- 
sion for Ex-parte councils; provided such permanent 
councils are obliged to listen to the complaints of indi- 
viduals. And this is the fact in those churches among 
us, which have adopted that plan. 

"In case any difficulties, (says the seventh of the Say- 
brook articles,) shall ari^e in any of the churches of this 
colony, which cannot be issued without considerable dis- 
quiet, that church, in which they arise, or that minister 
or member aggrieved by them, shall apply themselves to 
the council of the consociated churches of the circuit, 
to which the said church belongs, who, if they see cause, 
shall thereupon convene, hear, and determine such ca- 
ses of difficulty, &c* 

*Toat Ex-paite councils are excluded by consociations, as at pre- 
sent constituted, is fully the opinion of those, among whom the lat- 
ter system prevails. The subject was brought before the General 
Association of Connecticut in 1821 ; and a committee was appointed 
to report on the question ; Has an Ex-parte council authority to or- 
ganize a church from the members of another gospel chore!* ; with- 
out the consent of the church, to which such members belong ? 

The report was made in 1822, accepted, and printed in the pioceed- 
ings of the Association. It considers ;he Consociation to be the su- 
preme tribunal, which is so constituted as to consult impartially the 
rights and duties of all. Every man, who is justly aggrieved, may 
claim its assistance ; hut its decisions cannot be questioned and sub- 
verted by any other tribunal. 



synods; 2Q1 



CHAPTER EIGHTEENTH. 

SYNODS. 

§ 174. Nature of Synods and scripture grounds for the 
same. 

Synods are ecclesiastical assemblies, called together 
for the purpose of consulting on the general interests of 
the churches. So that they differ from Councils chiefly 
in attending to general, instead of particular interests, 
and in embracing a more ample representation. 

Synods, (says the Cambridge Platform, Ch. XVI. § 
1,) orderly assembled, and rightly proceeding according 
to the pattern, Acts 15th, we acknowledge as the ordi- 
nance of Christ ; and though not absolutely necessary 
to the being, yet many times, through the iniquity of men 
and the perverseness of the times, necessary to the well- 
being of churches, for the establishment of truth and 
peace therein, Acts xv, 2 — 15." 

§ 175. Powers and authority of Synods. 

The duties, which properly come within the province 
of Synods, and the authority, which accompanies their 
decisions, are thus laid down in the Platform. — "It be- 
longeth unto Synods and Councils to debate and deter- 
mine controversies of faith and cases of conscience, 
1st Chron. xv. 13 ; 2d Chron. xxix. 6, 7 ; Acts xv. 
24 — 29 ; to clear from the Word holy directions for the 
holy worship of God and good government of the church ; 
to bear witness against mal-administration and corruption 
in doctrine or manners in any particular church, and to 
give directions for the reformation thereof; not te exe*r- 



202 SYNODS. 

cise church-censures in way of discipline, nor any 
other act of church authority or jurisdiction, which that 
presidentiai Synod did forbear." 

"The Synod's directions and determinations, so far as 
consonant to the word of God, are to be received with 
reverence and submission, not only for their agreement 
therewith, Acts loth, which is the principal ground there- 
of, and without which they bind not at all ; but also, 
secondarily, for the power, whereby they are made, as 
being an ordinance of God, appointed thereunto in his 
Word," 

§ 176. Of the members of Synods and the calling of 
the same. 

Synods, like ecclesiastical assemblies of a less impor- 
tant kind, are composed of ministers and lay delegates 
after the pattern of the Synod mentioned in the fifteenth 
chapter of Acts, (see Platform, Cit. XVI. § 2.) 

Some churches, as already stated, neglected to send 
lay delegates to the Synod of 1679. The assembly were 
dissatisfied ; a debate ensued, and it was resolved, (says 
Mather, Magnalia, Bk. V. Pt. IV. § 3,) "that not only 
elders, but messengers also were to be delegated by 
churches, and have their suffrage in a Synod, represen- 
ting those churches ; the primitive pattern of a Synod in 
the fifteenth chapter of Acts, the primitive practice of 
the churches in the ages next following the Apostles, and 
the arguments of such eminent men as Jewell, Whitaker, 
Parker, and others against those, who mention that laics 
are no fit matter for such assemblies, being judiciously 
considered as countenancing this assertion." 

In the early periods of the country, Synods repeatedly 
assembled at the invitation of the civil magistrate. At. 
the present time, such is the entire separation of church r 



SYNODS. 203 

and state, an invitation of that kind would be more likely 
to be acceded to, than to be given ; and at any rate would 
come with more propriety and effect from some Confer- 
ence, Association, or other reli ious body. 

§ 177. Historical notices of Synods. 

The earliest Synod of the Congregational churches in 
this country, of which we have any account, was held at 
Newtown, (afterwards Cambridge,) in the year M537 ; 
seventeen years after the first landing at Plymouth. It 
was called together in consequence of the prevalence of 
certain doctrines, which were deemed to be of an erro- 
neous nd hurtful tendency. Eighty-two rroneous opin- 
ions, which had been disseminated in New England, 
were examined and condemned The Synod was com- 
posed of all the teaching elders m the country, and of 
messengers from the several churches. 

A second Synod was held in the same place in 1643 
Several persons had arrived in the countiy about this 
time, and attempted to set up the Presbyterian method of 
church government. This was the occasion of its being 
called together ; and " the assembly, says Winthrop, con- 
cluded against some parts of the presbyterial way " 

A third Synod, consisting of ministers arid delegates, 
met at Cambridge in 1646 for the purpose of settling an 
uniform scheme of church order and government It 
protracted its session by adjournments to the year 1648. 
This Synod framed and adopted the plan of church 
government, called the Cambridge Platform, a work 
originally of great merit, and which is referred to, ond 
continues to exert an influence over the churches to this 
day.* 

* This Synod met in the autumn of 1646, and having- continued in 
session hut fourteen days, adjourned, in consequence of the smallness 
of the number present and the approach of winter, to meet again on 



204 SYNOl>S. 

A fourth Synod, embracing all the minister of Massa- 
chusetts, together with lay-delegates, was held at Boston 
in the year 1662, to deliberate on the subject of Baptism, 
and the more intimate union or consociation of the chur- 
ches. There was another assembly of this kind, which met 
at Boston, Sept. 10th, 1679, commonly called the Reform- 
ing Synod. The deliberations of this body at their first 
session turned upon these two questions, — I. What are 
the evils, that have provoked the Lord to bring his judg- 
ments on New England ? — II, What is to be done, that 
these evils may be reformed ? — This Synod held a second 
session, which commenced May 12th, 1680, during which 
they considered and adopted a Confession of Faith. 

We may infer then, even from these brief notices and 
independently of what is said in the Platform, that Synods 
are an authorized part of the Congregational polity ; that 
they may properly be directed by the churches to inquire 
concerning all matters of discipline, doctrine, and prac- 
tice ; and that in many cases their deliberations and ad- 
vice are highly conducive to the harmony and well-being 
of the same." (See Winthrop's History of New England^ 

the eighth of June in 1647. The principal business during this short 
session was the discussion and decision of a Proposition concerning* 
the magistrate's power in matters of religion ; and the appointment 
of three persons, viz Cotton of Boston, Richard Mather of Dorches- 
ter, and Partridge of Duxbury, each of them to draw up a sciiptural 
model of church government. 

The Synod met, agreeably to adjournment, in the ensuing summer , 
hut, as the season proved sickly, they soon adjourned again to meet 
in September of 1648. Of the models presented, that of Richard 
Mather was preferred, and was made the basis of the present Cam- 
bridge Platform. This fact is particularly stated in the anonymous 
life of Mather, printed at Cambridge in 1670, which is affirmed by 
hi- son, President Increase Mather, to have been written by a person 
who~had ample means of knowing the truth of what he relates It is 
also averred in the same woik, that he was the sole author of the 
answer to IX Positions, and of the answer to the XXXII. Ques- 
tions, roth, written in 1639, although they pass under the name of 
the Elders of" New England, 



SYN0DS. £©& 

Savage's Ed. vol I, p. 237, II, pp. 136,264,269,308, 
330, iiolm's American Annals, 1st Ed. vol. I. pp. 298 
328, 345j 382 ; Trumbull's History of Connecticut, ch. 
XI11 ; Mather's Magnalia, Bk. v. &c.) 

§ 178. Synodical decisions persuasive or advisory . 

It is a principle, held by the great body of Congrega- 
tionalists, that particular churches and individuals retain 
the right of examining the decisions both of ordinary 
Councils and of Synods by the light of God's word. If 
they find them agreeable to the scriptures and satisfactory 
to their consciences, they are to be received ; but if oth- 
erwise, they may be rejected. This principle is concisely 
asserted in the passage before cited from the Platform ; 
and is more fully illustrated and advocated in Samuel 
Mather's Apology for the Liberties of the New England 
Churches at chapter seventh. Among other remarks he 
has the following : 

"The Synods of these churches are not like those of 
other churches ; for they have no weapons but what are 
spiritual. They neither pretend to, nor desire any power, 
that is judicial If they can but instruct and persuade, 
they gain their end. But when they have done all, 
the churches are still free to refuse or accept their ad- 
vice. As they have no secular power to enforce their 
canons, they neither ask nor desire its aid. And, since 
these Synods are such innocent and inoffensive things, 
none, that have any due information concerning them, 
can reasonably object against their meeting together, or 
forbid them without a manifest invasion of the common 
liberties of mankind. I have said, that these churches, 
when they meet in Synods, claim to themselves no juridi- 
cal power. For they are of the celebrated Chalmer's 
opinion, that the determination of a Council or Synod is 
18 



206 DISCIPLINE OF WHOLE CHURCHES. 

persuasive, not compulsive ; a ministerial judgment, not 
bringing along with it any authority and necessity ; and 
so a decisive suffrage not in itself, but as it is taken out of 
the scripture," &c. 



CHAPTER NINETEENTH. 

DISCIPLINE OF WHOLE CHURCHES. 

§ 179. Congregational churches may discipline each 
other. 

It is a fully established principle, that churches, as well 
as individuals, are subject to discipline, and that they 
may exercise acts of discipline on each other. It would 
be sad indeed, if it were not allowable, to warn sister 
churches, when thev fill into sin ; and to cut them off, 
when they show a determination to persevere in it. If 
this power were not possessed, it would be an ominous de- 
fect in the system ; destroying, like a worm at the root 
of a flourishing tree, the principles of circulation and 
life, and causing weakness and withering. 

The power in question results clearly and necessarily 
from the great law of church communion ; which as nat- 
urally developes itself in the dispensation of warnings, 
admonitions, and reproofs, as in less unpleasant acts of 
kindness. And that it has been fully recognized as well- 
founded and necessary, appears from the passage already 
quoted, at § , 142, 143, from Cotton's Way of the Church- 
es of Christ in New England, and from numerous other 
testimonies. (See Ratio. Discip. Art. IX. § 4 ; Say- 
brook Articles, VI. &c.) 



DISCIPLINE OP WHOLE CHURCHES. 207 

§ 180. Method of discipline laid down in the Platform. 

The Cambridge Platform, (ch. XV,) in enumerating the 
methods of communion among churches, mentions as the 
third, the dispensing of admonition ; declaring not only 
the existence of the power, but the particular forms, accor- 
ding to which it is to be exercised. — " A way, then, of 
communion of churches is by way of admonition ; to wit, 
in case any public offence be found in a church, which 
they either discern not, or are slow in proceeding to use 
the means for the removing and healing of. 

Paul had no authority over Peter, yet when he saw Pe- 
ter not walking with a right foot, he publicly rebuked 
him before the church, Gal. ii. 11 — 14. Though 
churches have no more authority, one over another, than 
one apostle had over another, so may one church admon- 
ish another, and yet without usurpation. 

In which case, if the church, that lieth under offence, 
do not hearken to the church, that doth admonish her, 
the church is to acquaint other neighboring churches 
with that offence, which the offending church still lieth 
under, together with the neglect of their brotherly admo- 
nition given unto them. Whereupon those other church- 
es are to join in seconding the admonition formerly giv- 
en. And, if still the offending church continue in ob- 
stinacy and impenitency, they may forbear communion 
with them, and are to proceed to make use of the help of 
a synod or council of neighbour churches walking order- 
ly, (if a greater cannot be conveniently had,) for their 
conviction. 

If they hear not the synod, the synod, having declared 
them to be obstinate, particular churches, accepting and 
approving of the judgment of the synod, are to declare 
the sentence of non-communion respectively concerning 
them. And thereupon, out of religious care to keep 



208 BAPTISM. 

their own communion pure, they may justly withdraw^ 
themselves from participation with them at the Lord's ta- 
ble, and from such other acts of holy communion, as the 
communion of churches doth otherwise allow and require." 

§ 181. Treatment of unoffending members in such 
corrupt church. 

The Platform further proceeds on this subject, in ref- 
erence to such individuals as may not have been afTected 
by the general corruption of the offending church. — 
" Nevertheless, if any members of such a church, as live 
under public offence, do not consent to the offence of the 
church, but do in due sort bear witness against it, Gen. 
xviii. 25, they are still to be received to wonted commun- 
ion, for it is not equal, that the innocent should suffer 
with the offensive. Yea, furthermore, if such members, 
after due waiting in the use of all due means for the heal- 
ing of the offence of their own church, shall at last, with 
the allowance of the counsel of neighbour churches, 
withdraw from the fellowship of their own church, and 
offer themselves to the fellowship of another, we judge it 
lawful for the other church to receive them, (being other- 
wise fit,.) as if they had been orderly dismissed to them 
from their own church." 



CHAPTER TWENTIETH. 

BAPTISM. 

§ 182. Significancy and the subjects of Baptism. 

Baptism is one of the two ordinances of the New 
Testament, which, as indicative of their highly obligatory 
and solemn nature, are called Sacraments, It is in 



BAPTISM. 



209 



itself a purely external sign ; but it is symbolic, having 
a moral signmcancy. Considered in itself, it intimates 
the fallen and sinful condition of man, and his need of 
regeneration ; considered in its particular application, it 
intimates the baptized person's conviction of his personal 
unholiness by nature, his feelings of penitence and faith, 
and his hope of regeneration by the Spirit of God. 

This general view of its import, however, is to be mod- 
ified by the subjects, to whom it is applied. 

§ 183. Method of 'proceeding at Baptisms, 

The account, given in the ancient Ratio Discipline, 
(Art. IV. § 5,) of the method of proceeding at baptisms, 
is as follows. — " At the baptism, the pastor begins with 
a short prayer, consisting of passages properly introduc- 
tory to the action before him ; and particularly supplicat- 
ing for assistance and acceptance in that solemn dedica- 
tion to God, which the person to be baptized is now 
passing under." 

[Then follow some remarks on the different forms of 
expression, which were employed by the ancients, in ad- 
ministering this ceremony ; there having been a great 
want of uniformity among them.] 

" But in the churches of New England, (the author 
proceeds,) such a liberty is neither practised, nor approv- 
ed. In their baptisms, the pastor, pouring water with 
his hand on the face of the person before him, [i. e. 
washing or laving the person's face,] confines himself to 
the words of the institution, viz. (prefacing the christian 
name of the person, or saying, This person or infant, 

whose name is ,) I baptize ; Or, (especially if it 

be an adult person,) I baptize thee, in, or into the 
name of the Father, Son, and Holy Ghost. 

Upon this the pastor annexes another .short prayer. 
18* 



210 SAPTISM. 

wherein he commends the infants, if they be such, with 
their parents, or the persons baptized, unto the mercies 
of God in the New Covenant, now sealed unto them. He 
prays for the mercies of the Covenant ; particularly that 
blood of sprinkling, and that effusion of the spirit of 
grace, and that portion in the resurrection of the just, 
whereof baptism is to the faithful a token of good ; and 
such a part in the heavenly city as God has prepared for 
them, to whom he will be their God."* 

§ 184. Mode of applying water in Baptism. 

The application of water is by sprinkling or laving. 
Immersion is not generally practised by these churches, 
although considered lawful. On this subject they reason 
in this way. 

1. The particular mode of baptism cannot be determin- 
ed from the meaning of the word, baptizo, which may 
mean either to immerse or to lave, according to the par- 
ticular connection, in which it is found , (see Mark vii. 
4. Heb. ix. 10.) 

2. None of the accounts of baptism, which are given 
in the New Testament, necessarily imply, that it was 
performed by immersion. It is true, the Saviour and the 
eunuch, when they were baptized, went up out of, or 
rather from the water ; but the inference, that they went 

* When adult persons, having families, are admitted into a church, 
it is customary to baptize their children, either at the same time, or 
soon after. But often it happens, that some of the children them- 
selves are so far grown up, as to be able to understand something of 
the principles of the Christian religion, and of the nature of a dedica- 
tion to God. In such cases it is not the Usage to extend baptism to 
all, unless those, who are old enough to understand the natuie of the 
Christian life, give evidence of possessing it, and desire to be baptized 
on their own account, and to make a dedication of themselves. To 
determine, who properly come under this class, and who come within 
the class of infants, as the term is commonly employed on the subject 
of baptism, will depend chiefly on the inquiries and the discretion of 
the minister and the parents. 



BAPTISM. 211 

under the water, which is sometimes drawn from these 
expressions, does not appear to be sufficiently warranted. 
(See the passages in the original.) 

3. The circumstances, attending the baptism of the 
jailer and his family are of such a nature, as to render 
the opinion of its being performed by immersion improba- 
ble. The baptism was evidently performed at midnight, 
and within the limits of the prison ; a time and a situa- 
tion evidently implying some other mode than plunging. 
Similar views will hold in respect to the baptism of the 
three thousand at the season of Pentecost. 

As, therefore, there are no passages of scripture, which 
positively require immersion, but various scriptural con- 
siderations against it, besides its being always inconven- 
ient and not unfrequently impracticable, these churches 
have ever thought it fit and requisite, as a general rule, 
to practise baptism by sprinkling or laving. 

§ 185. Administration of adult baptism. 

When persons are to be admitted into communion with 
a particular church, the Confession of faith, adopted by 
that church, is first read and assented to ; baptism is 
then administered to such, as have not been previously 
baptized, followed by the reading of the church coven- 
nant, and assent to the same. In such cases of baptism, 
the person baptized has not only assented to the Confes- 
sion, but has been previously inquired of as to his mo- 
tives, feelings, and religious character. (See § § 25, 50.) 

But it not unfrequently happens, that serious and truly 
pious persons have a desire to be baptized, and still, in 
consequence of incorrect or imperfect views, or from 
some other cause, find in themselves an unwillingness to 
come to the Lord's Supper. In such cases, the minister 
may baptize ; but it is his duty to inform himself carefully 



212 BAPTISM. 

and satisfactorily of the claims of the applicant to that 
solemn rite. And as the minister is considered to be the 
agent of the church in administering it, both IJWge, and 
the reasonableness of the thing itself require, that the as- 
sent of the person to be biptized, be had to their Confes- 
sion of faith, previous to his baptism. 

§ 186. Relation of adult baptism to church membership. 

Baptism, in the case of adults, does not necessarily con- 
stitute the recipient of it a church member ; that is to 
say, a member in a particular church. He may belong, 
(and the application of baptism is a sign of this,) to the 
great body of believers ; though not to a particular body, 
united together by a covenant. Although there may be 
baptism without church membership, it is fully establish- 
ed by usage, that there shall be no admission to particu- 
lar churches without baptism. 

" Baptism, (says the Answer to the XXX H. Questions, 
Q-s. IV,) hath been administered, and no church or mem- 
bers made thereby ; and men have been made members of 
churches, and not then baptized, but before. And, 
therefore, it is not baptism, that makes members of the 
church," &c. 

§ 187. Of the agent or administrator in Baptism. 

Private persons have at different times assumed to 
themselves the right of administering baptism. The fol- 
lowing remarks may be considered, as expressive of the 
sentiments of the Congregational churches on that sub- 
ject. They are the answer of the Cambridge Association, 
mentioned at § § 1 10, 123, to this question, Whether 
baptism is to be administered by any but the ordained 
ministers of our Lord Jesus Christ ? 



BAPTISM. 213 

I. We find no commission or permission from our 
Lord, Jesus Christ, for any to be the administrators of 
baptism, except those, whose work it is by his commission 
to preach the Gospel, Matt, xxviii. 9. And none have a 
commission, to make the preaching of the Gospel their 
work, but such as are, with the call of the faithful, set 
apart for that work, Rom. x. 15. 

Baptism is a seal of the covenant ; for any but an of- 
ficer to apply the seal in the name of the great King of 
heaven, is a presumptuous arrogance. — Baptism is one 
©f the evangelical mysteries, and none but stewards in 
the house of our Lord Jesus Christ may pretend unto the 
dispensation of those mysteries. — The apostolical writings 
intimate, that some are sent to baptize. 

II. As both the primitive and Protestant churches 
have signified their dislike of baptism, administered by 
common hands ; thus the disorder, and confusion, and 
the contempt f the institutions of the Lord Jesus Christ, 
which would thereby be introduced, is a sufficient preju- 
dice against it. 

III. The original of the allowance and countenance, 
given in some churches unto undue administrators of 
baptism, has been from gross errors in the minds of men 
about the necessity and operation of that Sacrament, 
whereof, non privatio, sed contemptus damnat. 

§ 188. Of the right of a minister to baptize abroad. 

At an early period there were discussions, touching 
the extent of the rights and duties of ministers. The 
subject was one, worthy of serious consideration ; and 
was the more urgent, as those, who were called to exam- 
ine it, had experienced the unhappy effects of ecclesias- 
tical usurpations. Among other questions one arose, 



214 BAPTISM. 

Whether a minister might baptize beyond the limits of 
his own church and people ? 

One of the Nine Positions, sent by certain pious min- 
isters of England to the American Congregational 
churches, for the purpose of ascertaining their opinion on 
the same, was this ; That a minister cannot perform any 
ministerial act in another congregation. — The Answer 
of the Elders of New England, returned in 1639, of 
course involved their opinions on the particular question 
above-mentioned ; and which was to this effect, that a 
minister might preach and pray in another congregation, 
but was not at liberty to administer either Baptism or the 
Lord's Supper. 

This is one of those cases, in which the light of expe- 
rience has fully overthrown the primitive opinion. Long 
and established Usage has authorized an opposite senti- 
ment. But then the practice, in order to be consistent 
with Congregational principles, must be supposed to be 
with the consent of the church. That is to say ; the 
church have a right to object to a stranger's administer- 
ing the Sacraments, if they see cause for it. If they do 
not object, (which is seldom done and is not to be ex- 
pected without good cause,) they are supposed to consent. 

§ 189. Of the administration of baptism in private. 

Strictly private baptism is not practised in these 
churches ; the usual time and place being the Lord's 
day, in the midst of the public worshipping assembly. 
" So, says Mather, we read in the days of Cyprian, Non, 
nisi in ecclesia praepositis, licuit baptizare." A 
different practice would expose the ordinance to perver- 
sion ; and at least bring it into contempt. And besides, 
as the administration of it is not a matter of private right, 



BAPTISM. 215 

but flows from the nature of the administrator's office, 
it ought, on that account, to be publicly performed. 

Nevertheless, it is only required, that it should be pub- 
lic, but not necessarily, although commonly in the pres- 
ence of the whole congregation. And hence it is deem- 
ed admissible to administer it any day of the week at Lec- 
tures, which are held at some public place, although they 
are ordinarily attended by a part onlv of those, who make 1 
the religious assembly of the person, who administers it. 

Notwithstanding the general rule, baptism is sometimes 
administered in private houses ; but only when there is 
urgent and satisfactory reason for it, and when it can be 
done with suitable solemnity, with religious services, and 
in the presence of others, particularly members of the 
church. 

§ 190. Infant baptism. 

The baptism of infants is practised by the Congrega- 
tional, as is done in most of the Reformed churches. In 
regard to this subject, as in respect to many others, the 
plan of this work permits merely a statement of the gen- 
eral grounds of this practice, without going into a minute 
examination. 

1. An argument in favor of infant baptism is drawn, 
in the first place, from the state of the church as it exis- 
ted under the former dispensations, compared with the 
church, as it exists under the Christian dispensation. 
The general views, involved in this argument, are these : 
That the church under both the old and new dispensa- 
tions has ever l:een the same, although under a difTerent 
form ; That infants, as well as parents, were admitted 
into the church under the earlier dispensations ; the rite 
of circumcision being the sign of their introduction into 
it; And that the Christian dispensation, (as the Saviour 



216 BAPTISM. 

> 

came not to destroy, but to fulfil the Law and the Proph- 
ets,) did not annul or abridge any of the privileges of the 
church, that were possessed under the dispensations of 
former times. But as the right of children, who are 
bound to their parents by the strongest natural tie, to be 
solemnly and visibly dedicated to God, and to come 
within the pale and under the watch of the church, is a 
blessing and a privilege, we are entitled to ask for the 
passages in the J\ew Testament, which require its aban- 
donment. We take it for granted, that children are to 
be publicly dedicated to God, now, as in former times, 
unless some positive directions can be shown to the con- 
trary. It appearing, therefore, that children may be 
dedicated to God by their parents in some public and 
visible way, and there remaining no outward ceremony 
under the christian dispensation, suitable to that purpose 
but baptism, we infer, that baptism is designed to take 
the place of circumcision, and that children may be bap- 
tized. And these views are thought to be encouraged by 
the affectionate saying of Christ ; Suffer little children to 
come unto me, and forbid them not, for of such is the 
kingdom of God. M ark x. 14. 

2. A second argument in favor of infant baptism is 
derived from the repeated accounts in the Acts of the 
baptism of whole families. The families referred to are 
those of Lydia, a seller of purple in the city of Thyatira ; 
of the jailer in the same city ; and of Cornelius, the cen- 
turion of Caesarea. Instances of this kind are not to be 
considered as conclusively proving the scripture authori- 
ty of infant baptism of themselves ; but they form a pre- 
sumptive argument in its favor of great weight. 

3. And further, it may be shown from Ecclesiastical 
history, that the baptism of infants was practised in the 
time of the primitive christians. This being the fact, 



BAPTISM. 217 

tke conclusion seems to follow irresistibly, that they re- 
ceived the practice from the Apostles, and that it was, 
therefore, known and recognized by the Saviour him- 
self. And if it were known and recognized by Him, or 
oven introduced subsequently and solely by those he com- 
missioned, it must be received, in either case, as the will 
of Christ, and as a law of the christian dispensation. 

§ 191. Relation of baptized children to the church. 

The relation of baptized children to the church is of- 
ten spoken of as infant memoership. Nor is there any 
very serious objection to the use of the phrase, provided 
it be limited by the peculiar situation of those, to whom ; 
it is applied ; for it cannot be meant to be said, that they 
are members in full, or members m the ordinary sense 
of the term. The prevalent views on this subject seem 
to be briefly these. 

As infants have been dedicated to God in the way ot 
his appointment, they may be regarded as members of 
the universal or general christian church ; and perhaps 
in a sense similar to that, in which all children are mem- 
bers of the civil community, and partakers in the benefits 
of the same. From the moment of their birth, children 
are members of the civil community, and entitled to its 
protection ; but new rights, obligations, and responsibili- 
ties arise, as they advance in years. The same in re- 
gard to baptized infants. As they advance in years, new 
truths are disclosed ; new relations arise ; and new du- 
ties are devolved upon them ; and they are candidates 
for that particular relation, which results from member- 
ship in a particular church. 

The situation of baptized infants may be compared, in 
some respects, to that of baptized adults. Baptism, when 
applied to adults, is a sign, that they are members of the 
!9 



«21S BAPTISM. 

universal church, and, in consequence of having this sign 
affixed to them, they are entitled to a participation in the 
prayers and friendly interest of Christ's followers ; and 
still the mere fact of their baptism, as we have already 
seen, does not constitute them members of a particular 
church. And in like manner baptized infants bear the 
holy seal of membership in the great, household of Christ, 
and have a claim on the prayers, and interest, and faith- 
ful exertions of his followers, particularly of that church, 
by which the sacramental seal was affixed ; but they 
cannot be said to belong to, to be members of any par- 
ticular church, in distinction from the^ church at large, 
except perhaps in reference to the nea/ connection form- 
ed by natural and local ties. (See § 193, Prop. II.) 

Hence when they present themselves for full admission 
into such particular church, they are justly required to 
assent to its Articles of belief and to its Covenant, and to 
give suitable satisfaction in respect to their serious in- 
tentions and christian character. It is as much the duty 
of such church to reject them, if they find them wanting 
in the suitable qualifications, as it would be to reject an 
adult, who had been baptized, but was subsequently 
found to be wanting in piety.* 

§ 192. Of the baptism of adopted children. 

Sometimes benevolent Christians adopt orphans, or the 
children of those who are living, purposing to bring them 
up as their own, and to treat them in all respects, as is 
suitable in a Christian parent. According to primitive 
practice, such adopted children may be admitted to bap- 

*A full view of the arguments, relating to infant baptism, cannot be 
expected here. Such a view would occupy the whole space, allotted 
to this brief work The reader may see it, "however, discussed some- 
what at length ia President Dwight's Theology, Serm. CLVI — IX, 
and also in the recent Lectures of Dr. Wood's on Infant Baptism. 



t 

BAPTISM. 21^ 

tism ; «»e or both of those, who adopt them, being mem- 
bers of churches. It is no matter, whether they be rela- 
tives of the children or not ; as the baptism is adminis- 
tered, not on the ground of relationship, but of Christian 
character and church-membership in those, who adopt. 

''There is a large promise, (says Cotton, Way of the 
Churches of Christ in New England, ph. IV. § 6,) to 
Abraham, stretching the Covenant to his seed, not only 
to the children of his own body, and to his proselyte ser- 
vants, but also to all, that were born in his house, or 
were bought with money, Gen. xvn. 12, 13, which hap- 
pily may grant so much liberty to a Christian sponsor, 
that if a stranger or wicked man should give him his 
child from his infancy to be brought up as his own, if 
may be baptized as his own. 

But that is the utmost bounds of liberty in this case. 
And very doubtful it is, whether the promise pertain only 
to the children of Proselytes, either strangers or born in 
the house ; [i. e. there is reason to consider it as extend- 
ing to the children of heathen, if there were any such in 
his family.] But we know not any ground at all to allow 
a faithful man liberty to entitle another man's child to 
baptism, only upon a pretence of his own promise to have 
an eye to his education, unless the child be either born 
in his house,' or resigned to him to be brought up as his 
own." — (See also Chap. VIL § 8 ; and the Answer to 
XXXII. Questions, Qss. VI. VII.) 

§ 193. Duties of particular churches to their baptized 
children. 

Although as we have had occasion to remark, the seal of 
baptism, as applied to children, indicates their relation- 
ship rather to the general or catholic, than to a partic- 
ular ehurch, still it has ever been held, that especial duties 



2-20 BAPTISM, 

in respect to such children devolve upon those churches, 
to which their parents belong and by whose instrumen- 
tality the ordinance has been applied to them. The prev- 
alent opinions on this subject appear to have been suf- 
ficiently expressed in the doings of the Cambridge Asso- 
ciation already often referred to. In answer to the ques- 
tion, Whether, and how far the discipline of our Lord in 
our churches is to be extended to the children therein 
baptized, they oifer the following propositions. 

J. We judge, that the discipline of our Lord Jesus 
Christ in our churches ought to be extended unto the 
children baptized in them ; inasmuch as these person* 
are certainly those, which the scripture calls within, and 
not without ; and the lambs, as well as others in the 
flock are to be fed ; and the practice of the purest 
churches has been agreeable to this principle, as well the 
primitive before, as the Bohemian and others, since the 
Reformation, Reason also says, that, where a privilege 
is expected, a discipline is to be acknowledged. 

II. Although it is a membership in the Catholic church, 
that gives right unto baptism, yet particular churches, as 
well as the pastors of those churches, owe a duty to the 
Catholic church, part of which duty is the application of 
discipline unto those baptized perso-ns, whom the provi- 
dence of God shall cast under their inspection. 

III. The discipline, which we count owing unto these 
persons, is an instruction in the laws of our Lord Jesus 
Christ ;■ — an admonition upon a scandalous violation of 
those laws ; — and upon incorrigibleness in evil, an open 
rejection from all ecclesiastical privileges. And although 
persons are most clearly liable to this process, when they 
have actually renewed their baptismal covenant, and re- 
cognized their subjection to the government of our Lord 
in his church, and the children of the church are to be 



HALF WAY COVENANT. 221 

accordingly labored withal, that they may be brought 
hereunto, yet we do not think, that any of the said per- 
sons, refusing or neglecting thus to do, are thereby ex- 
empted from such a care of the church, to bring them to 
repentance. 



CHAPTER TWENTY EIRST. 

HALF WAY COVENANT. 

§ 194. Members and engagements entered into. 

The views to be contained in this work would not per- 
haps be complete without some notice of what has been 
termed the Half-Way Covenant. Although it cannot 
now be considered an authorized part of the Congrega- 
tional system, the practice of half-way covenanting was 
followed many years. The plan, briefly stated, was this. 

All persons, who had been baptized in infancy, or at 
some subsequent period, and who sustained a good moral 
character, were admitted, on requesting it to a covenant. 
And on condition of their assuming such covenant, their 
infants and young children were admitted to baptism, 
although neither of the parents had been members of the 
church in full communion. The covenant, which they 
assented to, was not in the same terms in all churches, 
although of similar import. 

Among other things, it was recommended to them to 
covenant, says Trumbull,* " That they would look well to 
their households, keep their children and servants in due 
subjection, instruct them in the principles of religion, 

* Records of the Second Church in Hartford, Conn., as quoted by 
Trumbull's History of Connecticut, vol. I. ch. XIX. 

19* 



222 HALF WAY COVEXAM. 

and endeavour to restrain them from all profmeness and 
immorality; That, as much as in them 1 <y, they would 
live peaceably with all men, carefully avoiding the un- 
justly giving or taking of offence ; That they would be 
careful to maintain a chaste conversation, watching 
against all incentives to uncleanness, especially against 
keeping vain and disorderly company ; That, they would 
mind their own business, and strictly observe the rules of 
righteousness in commerce and dealings one with another : 
needfully watching against all violations of it, by deceit, 
oppression, and all unjust and dishonest dealings whatso- 
ever; That they would speak the truth one with another, 
avoiding all lying, slandering, backbiting, reviling and 
promise-breaking. , ' 

It was further recommended that they should coven- 
ant, " That they would mutually watch over one another, 
giving and receiving reproof, as became christians ; That 
they would, in their several capacities, bear due witness 
against all profaneness and immorality ; and that they 
would not withhold their testimony when it might be 
neeessary for the conviction and punishment of offen- 
ders ; That they would watch against the prevailing of a 
worldly and covetous spirit, against intemperance* in the 
use of lawful things ; particularly against excess in 
drinking ; and that they would not allow themselves in 
frequenting either public or private drinking houses," &c. 

Persons of a merely moral character, who had either 
been baptized in infmcy or subsequently, were not only 
admitted to enter into a covenant of this kind, but great 
exertions were sometimes made to bring them forward, 
and to induce them to do it. In the church of Hartford, 
in Connecticut, about the year 1711, one hundred per- 
sons appeared, and owned the covenant at one time. 
(See also for a form of Covenant, different from the 
above. Mather's Ratio Discipline, Art. IX. 



ttALF WAY COVENAN'J*. 223 

§ 195. Origin of the practice of half-way covenanting. 

Although a number of very pious and excellent men 
approved this plan, when it was first proposed, it 
seems to have had its origin chiefly in worldly and irre- 
ligious feelings. To be a church member was in the 
early times of our country, not only very common, but 
was attended with a degree of respect and honour ; and 
even those, whose souls, there is every reason to believe, 
were unconverted to God by his Holy Spirit, were un- 
willing to be excluded from the pale of the church. This 
unwillingness was very naturally increased by an injudi- 
cious plan, adopted in Connecticut and Massachusetts, 
the object of which was to exclude all, who were not 
church members, from civil offices. The regulation opera- 
ted very decisively and strongly on the natural passions 
of the human heart, and many persons were found, who 
sought admission to the church, as a sort of stepping 
stone to worldly honours. But this desired admission 
was not easily realized by such persons, for it was a first 
principle with the Congregationalists, and one always 
adhered to by the great body of their churches, that no 
person can be admitted without giving credible evidence 
of piety. Excluded from the church for want of piety, 
and unjustly and unwisely excluded from civil offices in 
consequence of their exclusion from the church, these 
persons became restless and unhappy ; and their dissatis- 
faction was increased by the consideration that their 
infant children could not be baptized. On this last point 
we have reason to believe there was a strong and general 
feeling. 

§ 196. Further remarks on the same subject. 

" The general state of the country, (says Dr. Trum- 
bull, in his narration ol certain ecclesiastical events of 



224 HALF WAT COVENANT. 

the years 1655 — G,*) was greatly altered from what it was 
at its first settlement. The people then were genei llv 
church members, and eminently pious. They loved 
strict religion, and followed their ministers into the wild- 
erness for its sake. But with many of their children, 
and with others, who had since emigrated into this coun- 
try, it was not so. They had made no open profession 
of religion, and their children were not baptized. This 
created uneasiness in them, in their ministers and others. 
They wished for the honors and privileges of church 
members for themselves, and baptism for their children ; 
but they were not persuaded, that they were regenerated 
and knew not how to comply with the rigid terms of the 
Congregational churches." 

The consequence of this state of things was, that a sort 
of rush, if one may so speak, was made against the doors 
of the church ; a strong and general interest was excited ; 
the church were strenuous, (that is to say, the great body 
of them,) in defence of their principles; and those out 
of its pale were equally strenuous for breaking them 
down, and gaining admission. Unhappily the result of 
this state of things was a sort of compromise by means 
of the plan of a half-way covenant, to be entered into by 
persons of the character already described. They thus 
gained a name to live, in the spiritual sense of the word, 
whatever might be their real characters ; for they could, 
at least in some sense, be said to be separated from the 
world, although they were not acknowledged to be fully 
united in church membership, so that they not only ob- 
tained the desired baptism for their children, besides 
certain objects more purely secular, but so managed as to 
soothe their own consciences and hide their own increas- 
ing danger. 

* History of Connecticut, Vol I. Ch. XIII. ; see also Bogue's and 
Bennet's History of the Dissenters. Ch. IX. § 4. 



HALF WAY COVENANT. 225 

5 197. Early opposition to the system of half-way cov- 
enanting. 

But even this compromising, this half-way system, as 
it was aptly called, although unadvisedly supported by 
many conscientious and excellent men, as well as by the 
worldly-minded, was not adopted without much opposi- 
tion. In consequence of the discussions on this subject, 
which had taken place in Connecticut, and particularly 
in consequence of a request from the magistrates of Con- 
necticut, made to some of the ablest ministers of Massa- 
chusetts for their opinion, an assembly of ministers was 
held at Boston, on June 4th, 1657. In this assembly the 
subject was taken up, and after some examination the 
principle of the Half-way covenant was found to be ap- 
proved by a majority of the members. But the plan, 
although recommended by this weight of authority, con- 
tinued to be unacceptable to many religious persons, who 
foresaw in it serious evils. Such was the dissatisfaction, 
existing both with individuals and churches to some 
extent, that it became advisable to summon together an- 
other assembly, in which the laity should be included. 
<l The practice of church care, (says the author of Mag- 
nalia, referring to the assembly of 1657,) thus directed 
and commended was but gradually introduced ; yea, it 
met with such opposition, that it could not be encounter- 
ed with any thing less than a general Synod, of elders 
and messengers, [ministers and delegates,] from all the 
churches in Massachusetts colony." 

§ 198. Doings of the Synod of 1662 on this subject. 

Accordingly, the General Court, having the necessity 
of the matter hid before them at their second session in 
the year 1661, expressed their desire and order for the 



226 HALF WAT COVENANT. 

convening of such a Synod at Boston, to be assembled 
in the spring of the year ensuing." 

One of the propositions, adopted at the sessions of this 
Synod of 1662, was as follows, " Church members, who 
were admitted in minority, [i. e who were baptized in 
infancy or childhood, and whose church membership was 
thus constituted and in no other way,] understanding the 
doctrine of faith, and publicly professing their assent 
thereto, not scandalous in life, and solemnly owning the 
covenant before the church, wherein they give up them- 
selves and their children to the Lord, and subject them- 
selves to the government of Christ in the church, their 
children are to be baptized." 

The Synod went still further, and by another provision, 
although it is wrapped up in ambiguous phraseology, they 
seem to have thrown open the door completely. " Such 
church members, [that is, those, who are baptized, but 
still have never been admitted to the Lord's supper,] 
who either by death, or some other extraordinary provi- 
dence, have been inevitably hindered from public acting 
as aforesaid, [that is, from solemnly owning the covenant 
before mentioned,] yet have given the church cause in 
judgment of charity, to look at them as so qualified, and 
such as, had they been called thereunto, would have so 
acted, their children are to be baptized" 

But after all, the Synod found themselves unable t© 
adopt these measures, (or rather approve and enforce 
what had already been adopted,) without encountering 
very serious objections on the part of a learned and judi- 
cious, though s*i 11 minority This minority are stated 
to have been jealous, lest the sacred ordinance of Baptism 
should come to be applied unto unfit subjects, and thus 
diminish that character for purity, which the New Eng- 
land churches had hitherto maintained. Several works 



HALF WAY COVENANT. 227 

soon made their appearance in print against the doings 
of the Synod : viz. Antisynodalta Americana, by Mr. 
Charles < hauncey, president of Harvard College ; and a 
publication, entitled, Another Essay for the Investigation 
of Truth, written by Mr. John Davenport of New Haven, 
Connecticut. To the last mentioned work was prefixed 
a distinct treatise, entitled, An Apologetical Preface,, 
written by another hand. But while the objectors were 
decided and able, there was no want of zeal on the other 
side of the question, although the controversy seems to 
have been in general conducted with mutual regard and 
affection. The Antisyjmodalia was answered by Allen, 
ofDedham; the Essay by Mather of Dorchester, who 
manifested an interest to the very close of his life in be- 
half of the system ; while the task of replying to the 
Apologetical Preface fell to Mitchell of Cambridge. 

'§ 199. Views of the objectors to the Synod's Articles. 

The objectors to the doings of the Synod maintained, 
that there-was no warrant in Scripture to apply the seal 
of baptism to those children, whose parents are in a state 
of unfitness for the Lord's Sapper. Nor did they seem 
to consider their mere assumption of a Covenant, as giv- 
ing them a right, which they did not possess before. 
Except in the case of the children of persons in full com- 
munion, for whose baptism they conceded the existence 
of a scripture warrant, they maintained, that no person 
could be rightly baptized, without giving credible evi- 
dence of being a christian. They considered baptism a 
high and sacred ordinance, and thought that adults, who 
were fit for the application of water in baptism, were fit for 
admission to the Lord's Supper. They maintained also, that 
the granting of baptism to unregenerate persons and their 
children, and allowing the name of church membership. 



228 HALF WAY COVENANT. 

although of a modified and inferior kind, tends to hardeji 
them in their sinful and dangerous condition. 

<§ 200. Prevalence, results, and abandonment of the 
system. 

Notwithstanding the arguments, used against it, the 
practice prevailed. For a time almost every church was 
burdened with this anomalous appendage of a half-way 
church of baptized covenanters ; most of whom made no 
pretensions to any thing more than extern; 1 decency of 
moral depoitment. And the results, developed by a cen- 
tury of melancholy experience, were such as the objectors 
to the plan anticipated. The churches, loaded with the 
superincumbent mass, lost their strength of religious pur- 
pose, and spirit of holy enterprise. Although through 
the goodness of God, they were not at any time wholly 
deserted, many seasons of declension followed the first 
bright and glorious days ; but it was not until after years 
of sin, and depression, and inquiry, that they at last agreed 
in attributing one great cause of this unhfppy state of 
things to the System under consideration. One church 
after another abandoned it ; and it may now be regarded, 
both from general consent and general practice, as n© 
longer a part of their ecclesiastical polity. — (See Trum- 
bull's History of Connecticut, Chaps. XIII. XIX. ; 
Bogue's and Bennet's History of Dissenters, Ch. IX. § 4; 
Cotton Mother's Magnalia, Bk. V. ; Dr. Increase Math- 
er's Primitive Principles ; the Publications already men- 
tioned, occasioned by the Synod of 1662 ; Dwight's 
Theology, Serm. CL1X. &c.) 



the lord's suppeh. 229 



CHAPTER TWENTY SECOND. 

THE LORD'S SUPPER. 

<§ 201. Origin and permanency of the Lord's Supper. 

" Our Lord Jesus, (in the language of our Confession 
of Faith,) in the night, when he was betrayed, instituted 
the Sacrament of his body and his blood, called the Lord's 
Supper, to be observed in the churches to the end of the 
world, for the perpetual remembrance and shewing forth 
of the sacrifice of himself in his death, the sealing of all 
benefits thereof unto true believers, their spiritual nour- 
ishment and growth in him, their further engagement in 
and to all duties, which they owe unto him, and to be a 
bond and pledge of their communion with him, and with 
each other." 

The sacrament of the Lord's Supper is regarded by 
these churches to be of perpetual obligation, in opposition 
to the opinion of its temporary nature, which has some- 
times been advanced. There is a solemnity and a par- 
. ticularity, attending its institution, which may be sup- 
posed to intimate both the seriousness of its nature and 
its permanency. The disciples of the Saviour were re- 
quired to partake of bread and wine in remembrance of 
Him ; and what reason can be given, why the Saviour's 
memory should he cherished by his immediate disciples, 
more than by his disciples in later times ? So serious is 
the import of this ordinance, and its observance so requi- 
site, that the Saviour after his ascension made it a matter 
of special revelation to the Apostle Paul. "For I have 
received of the Lord, (he says,) that, which also 1 deliv- 
ered unto you, that the Lord Jesus the same night in, 
20 * 



230 the lord's supper. 

which he was betrayed, took bread. And when he had 
*iven thanks, he brake it, and said, this is my body, which 
is broken for you ; do this in remembrance of me. For 
as often as ye eat this bread, and drink this cup, ye do 
show the Lord's death till he come." — These last expres- 
sions, which require the observance of the ordinance till 
the coming of Christ, sufficiently show, that it was not 
intended to be a temporary institution, but to be contin- 
ued down from generation to generation. 

§ 202. Qualifications of those to be admitted. 

By the constitution of the Congregational churches, no 
persons are admitted to the Lord's Supper, but such as 
have previously assented to the covenant of a particular 
church, and have assumed the responsibilities of such 
covenant. Without doubt, every sincere follower of 
Christ has^a right to participate in the Lord's Supper . 
nor can that right be justly overlooked. But, on the 
other hand, the right of judging of the marks of that sin- 
cerity rests with the particular church ; and its members 
are bound to exercise it with caution and faithfulness. 
Much evil has been found to result from the admission of 
persons, who have subsequently given no evidence ol re- 
newal of heart and holiness of life, to this sojemn and 
distinctive ordinance. Greater evil has perhaps resulted 
from a defective application of the principles on this sub- 
ject, than from a defect in the principles themselves ; it 
having been ever established in the Usage of the churches, 
that those to be admitted must be required to give some 
evidence of a sense of personal sinfulness, of repentance 
for their sin, of faith in Christ, and also of the nature and 
obligation of the duties of a particular church state. — 
(See §§ 11,25,26,35.) 



the lord's supper. 231 

§ 203. Admission to the eucharist, compared with ad- 
mission to baptism. 

There is a stricter and more cautious selection of per- 
sons, who are to be admitted to the Lord's Supper, than 
of those, who are to be admitted to Baptism merely. — It 
is true, baptism is the sign or seal of membership in the 
general Christian church ; and, therefore, ought not to 
be applied, but in the way of God's appointment, viz. to 
adults, who give credible evidence of faith, and to the 
young children of believers. It is not, therefore, meant 
to be said, that caution in the administration of baptism 
may be dispensed with ; but only that increased caution 
is thought to be requisite in admitting to the Lord's Sup- 
per, which implies admission to full membership in a 
particular church. We find in many cases, that those , 
who are stated to have believed in the New Testament, 
were immediately baptized, and their households also 
were baptized, in like manner ; but those, who partook 
of the eucharist, were required to examine themselves ; 
to do it in remembrance of Christ ; to shew forth the 
Lord's death thereby till he come ; not to eat and drink 
unworthily, and thus be guilty of the body and blood of 
the Lord, &c. The Scriptures, therefore, lay the foun- 
dation of that greater caution in admitting to the Lord's 
Supper, which has been mentioned. 

There is a passage in that father of these churches, 
Mr. Thomas Hooker, in these words : — " Baptism is the 
entrance into Christ's family. There is much more to 
be looked at, to make a person capable of the Supper of 
the Lord. A man must be able to examine himself. He 
must not only have grace, but growth of grace ; so muck 
as to search his own heart ; and he must be able to dis- 
cern the Lord's body " 



~32 THE LORD'S SUPPER. 

§ 204. Mode of administering the Lord's Supper, 

It is the Usage of these churches, at the administra- 
tion of the Lord's Supper, to invite the members of all 
other churches, who are present and are in regular stand- 
ing, to partake in it. An Address is then made to the 
communicants, in which some solemn and important 
topics are introduced, having relation to the atonement, 
the nature and hopes of the Christian life, &c. ; followed 
by the consecration of the sacramental elements in prayer. 
The bread is then broken, and is presented by the dea- 
cons to the brethren, who are reminded by the pastor^ 
that they receive it as a symbol or memorial of the body 
of Christ, wnich was crucified and broken for sinners. 
The expressions employed on the presentation of the 
bread, are stated, in the ancient Ratio Discipline, to be 
the following, or to this effect : Our Lord Jesus Christy 
having broken the bread, he gave it unto his disciples, 
saying, This is my body, which is broken for you, take 
it, and eat of it, and do it in remembrance of me. Where- 
fore, in the name of that glorious Lord, I now invite you 
to take and eat hereof, and to do it in remembrance of 
Him. 

At the distribution of the wine, an address is commonly 
made as before, although sometimes omitted ; after which 
the element is consecrated by prayer, agreeably to the 
original institution ; " And he took the cup, it is said, 
and gave thanks." The cup is then presented to the 
communicants, who are invited to take and drink of it, 
remembering that it is a symbol of the blood of Christ, 
which is shed for the remission of sins. — After this there 
is an hymn sung ; as it is said in Matthew, And when 
they had sung an hymn, they went out unto the mount of 
Olives. 



233 
§ 205. Right of a Pastor to administer in other churches. 

At first the same ground was taken in regard to the 
Lord's Supper, as in respect to baptism, it being supposed, 
that the pastor had no right, except in particular and 
special cases, to administer it out of the limits of his own 
church. (See § 188.) The Platform of 1648 does not 
expressly and clearly admit such a right, arid the preva- 
lent opinion was so much against it, that as late as the 
publication of the Magnalia, which was in 1702, the 
author of that work asserts he had become acquainted 
with only one instance of a minister's administering the 
Lord's Supper abroad. 

But further reflection, and a more intimate knowledge 
of the scriptures have since rightly decided it otherwise. 
The reasons, justifying and requiring a minister occa- 
sionally to aid in the dispensation of the Lord's Supper 
in other churches, are very obvious ; saying nothing of 
the utility of the practice. The minister is essentially an 
agent of the church ; and it is not easy to see, why 
churches may not show acts of kindness to each other 
through the agency of their ministers, as well as in any 
other way. It is, then, truly and properly, only an 
act of communion, which it is often proper and suitable 
to exercise, although the church, in whose behalf it is de- 
signed to be exercised, may decline it, if they see reason 
for so doing. And such at last have become the settled 
views of the churches, and their practice universally cor- 
responds with them. (See Platform, Ch. XX. § 2, and 
Mather's Magnalia, Bk. V. Historical remarks upon the 
Discipline, practised in the churches of New England 
^ 1,2,3. 

20* 



234 «phe lord's supper. 

§ 206. Frequency of administering the Lord's Supper y fyc< 

There is no invariable regulation, in respect to the 
frequency of administering the Lord's Supper ; nor in- 
deed in respect to the particular part of the day, in which 
it is to be administered. — "These churches, like the 
primitive, (says the ancient Ratio Discipline,) have no 
times universally stated for their celebration of the eu- 
charist. Some have it once in four weeks ; some in six ; 
some in eight ; and some the first Lord's day in every 
calendar month ; and some the last ; some in the close 
of the afternoon ; but most in the close of the forenoon. 
And the pastors likewise reserve to themselves a liberty 
of altering the times, as they judge fit upon emergencies. 

The churches do generally see no necessity of taking 
the evening for the only time of celebrating the Lord's 
Supper. For though itbe called by the name of deipnon, 
it is well known, that in the ancient Greek authors, as 
ancient as Homer himself, the word is used for a dinner, 
for a breakfast, for any eating, as w T ell as for a supper. 
And coena, which is the term, that answers it in Latin, 
signifies any eating in common. Yea, the English word 
supper does not necessarily imply night eating ; the last 
meai in the day is a supper, though it be several hours 
before night ; and the word, being derived from sop, 
(which is bread, that is dipped in some liquid thing,) 
the diet, rather than the season of eating is therein inti- 
mated. Wherefore the churches do generally count 
tiiamselve obliged no more to the time of night for the 
Lord's Supper, than to the place of an upper chamber for 
it, or the number twelve of the communicants." 



supper. 235 

§ 207. Duty of the church to those, who refuse to at- 
tend the Lord's Supper from private prejudices. 

It sometimes happens, that persons are members of par- 
ticular churches, and attend the Lord's Supper, whose 
character, in the view of some of the brethren, is excep- 
tion ble, although the great body of the church are dis- 
posed to entertain a different sentiment. And this has 
been made, at such times, a reason on the part of the 
brethren, entertaining such unfavorable sentiments, for 
neglecting to come to that solemn ordinmce. They have 
even deemed it their duty not to do so ; and thus jeal- 
ousies have been increased ; difficulties have augmented ; 
and the cause of Christ has been injured. The subject, 
therefore, being one of much practical importance, and 
not being fully, although partially settled in the Cambridge 
Platform, happily came under the examination of trfe 
Cambridge Association. (See § 111.) In answer to the 
question, What is the duty of the church to persons, who 
upon private prejudices withdraw from the communion of 
it, the following propositions were agreed upon. 

(1.) Persons, that have taken up any private prejudices 
against any in the communion of the church, whereto 
they do belong, are directed by the commandment of the 
Lord Jesus Christ, and are engaged by the covenant of 
watchfulness, to endeavor the repentance of the persons 
under supposed offence by a personal application. 

(2.) They, that upon offences taken, do neglect this way 
of proceeding,are guilty of sin against the Lord's command- 
ment, and their own covenant , and by their withdrawing 
from the table of the Lord, their sin is aggravated. 

(3.) The withdrawing of persons thus irregularly from 
the communion of the church at the Lord's Table, does 
carry an hard and high imputation upon the church it- 
self which adds more of a fault unto so sinful a schism* 



236 THE LORD'S SUPPER* 

(4.) If the person, that hath been offended, hath done 
his duty, and either the pastor do refuse to lay the matter 
before the church, for the insignificancy of it, or the 
church upon hearing of it, do pronounce itself satisfied, 
the person is obliged still to continue his communion with 
the church, until a Council of churches declare the con- 
trary. 

(5.) Such a sinful separation from the communion of 
the church, being a moral evil, the scandal is to be by the 
discipline of (he church proceeded against, as other cen- 
surable scandals. The pastor, upon observation and in- 
formation of the sin, is to send for the person withdraw- 
ing, and instruct, and convince, and admonish him ; and 
upon contumacious obstinacy, the church is to deal with 
him, as one unruly, and walking disorderly. 

(6.) Nevertheless, compassion towards the ignorant, 
or injured, is very much to determine the more or less, 
vigour, wherewith such offences are to be prosecuted. 

n\ 208. This sacrament administered to members of 
other sects. 

The privilege of attending upon this Sacrament is not 
limited to Congregationalists, but is imparted to all, who 
love our Lord Jesus Christ in sincerity, to whatever re- 
ligious sect they belong. It is only required, that they 
be members of a particular Church, and in regular church 
standing. And this being the case, they are not only 
permitted, but are invited, and expected to come to this 
sacred memorial of the Saviour's love. It is an occasion 
on which Christian feeling, and not party feeling should 
predominate. It is a feast of charity, in which the dis- 
tinctions of sect should be obliterated and lost, and emo- 
tions of pride, uncharitabieness, and jealousy disappear 
in the gush and overflowings of penitence and gratitude. 



>;hurch conferences. 



237 



CHAPTER TWENTY THIRD. 

CHURCH CONFERENCES. 

\ 
§. 209. Of Conferences as compared with other reli- 
gious and ecclesiastical bodies. 

One of the most pleasing and happy features in Congre- 
gationalism, although it has been but recently realized, 
is the system of Church Conferences. It will be the ob- 
ject of this chapter to give a brief account of them. 

Conferences are permanent bodies, united under a 
Constitution, and formed solely for religious purposes. 
Although they agree with Councils in being composed 
of lay delegates as well as of ministers, they differ in this 
important respect, that they exercise no acts of authority 
or discipline. They expressly disclaim all interference 
in the rights of particular churches. In this particular, 
they agree with Associations, although they differ very 
essentially from associated bodies in admitting lay mem- 
bers. They agree somewhat nearly with the Circular 
Prayer Meetings, which have prevailed in some neighbor- 
hoods of churches in respect to their objects, and the 
members, of which they are composed ; but differ in hav- 
ing a Constitution, by which their proceedings are regu- 
lated in a methodical manner, and which gives to them 
a fixed and permanent character. 

Although united prayer is one great object of Church 
Conferences, it is not all ; they seek to cultivate christian 
intercourse and acquaintance ; to communicate instruc- 
tion on subjects of a religious nature , to devise liberal 
^fforts in behalf of destitute sister churches; and to 



238 CHURCH CONFERENCES. 

quicken each other by reproofs, and warnings, and scrip- 
tural encouragements, to greater diligence and higher 
sanctity. But these objects require to be more distinct- 
ly stated. 

§. 210. Objects of Church-Conference. 

(1 ) Among other objects, to be secured by the sys- 
tem of Conferences, is the offering of united prayer. — 
Prayer in solitude ascends with efficacy to the throne of 
God, but multitudes of hearts, united for a common ob- 
ject, and impelled by a common feeling, have greater 
strength to gain admittance. " I will give thee thanks, 
says the Psalmist, in the great Congregation ; I will 
praise thee among much people." 

Indeed there are many subjects of prayer, which are 
of a public nature, and in behalf of which it would be in 
vain to expect a blessing without a common or public 
effort. In the economy of divine Providence, means 
are proportioned to ends ; and unless all objects are of a 
private nature, it will follow, that there are occasions of 
public and united supplication ; for if the end concern 
all, then the lifting up of a solitary voice, of an isolated 
and disjointed cry, is not adequate to it. What a bles- 
sing, then, are Church Conferences, where prayer is 
emphatically the voice of the great Congregation, is com- 
mon and united, and is made to bear on the great, and 
united, and general interests of religion ! 

(2.) A second important object is the extension 
of Christian intercourse and acquaintance. — The oppor- 
tunities of intercourse among the churches are not fre- 
quent, independently of those which are afforded by the 
Conferences. Their members seldom meet together ; 
they remain ignorant of each other ; and are wanting in 
a suitable Christian interest. This is a o-reat error, and is 



CHURCH CONFERENCES. 23& 

attended with unhappy consequences. In no way can this 
evil be remedied, and Christian intercourse and acquain- 
tance be promoted more effectually, than by the stated 
system of Conference. At hese great assemblies, friend- 
ships are formed among those, who were before stran- 
gers ; the distrust, the results from ignorance of each 
other, is done away ; a foundation is laid for mutual con- 
fidence and cooperation. And confidence, and coopera- 
tion, and increased acquaintance cannot well exist, with- 
out An increase of mutual love. 

(3.) Another great object is mutual instruction. — 
The knowledge of each generation dies of necessity with 
its possessors, unless it be communicated to those who 
succeed them ; of course, speculative and practical sub- 
jects of-a religious nature are to be brought under re- 
pe 4ed discussion. It is made an object, therefore, of 
Conferences, to unfold and inculcate religious truth. 

This object is in some measure attained in Associa- 
tions of ministers, but its benefits are, in great part, limi- 
ted to their own members ; especially as many topics, 
coming under the examination of such Associations, are 
not so directly fitted to interest and benefit the lay-mem- 
bers of churches, as topics of a different kind, besides 
their not being present at the discussion of them. But 
at Conferences, laymen, as well as ministers, attend ; and 
there is much instruction communicated, which is profit- 
able and important to all alike ; not only in the forms of 
sermons and addresses, but of reports and dissertations. 

(4.) A fourth object, which is promoted by the system 
of i'onfeiences, is the rendering of aid to feeble church- 
es. In vain are Christians assembled together, unless 
they have a heart to do good. Without benevolent feel- 
ings, their prayers are like the tinkling cymbal. But 
such is the nature of Conferences, that their benevolence 



240 CHURCH CONFERENCES. 

is not only strongly called into exercise, but it naturally, 
and eminently exerts itself in behalf of feeble churches. 
An opportunity is afforded to each to communicate its 
wants and weakness ; and all the circumstances of the 
meeting are of such a nature, as to excite an interest to 
relieve them. 

(5.) They are also designed and expected to give 
strength and vigor to individual Christians in the reli- 
gious life. — Our Creator has so formed us, that our minds 
operate on each other by sympathy. When we notice 
feelings of penitence, excited in the hearts of others 
around us, we may expect, from the constitution of our 
minds, to experience similar feelings kindled up in our- 
selves, while the well established courage of others con- 
firms and strengthens our own. weaker faith. And hence 
as the Spirit of God does not subvert the laws of the 
mind, but operates in connexion with them, many come 
away from these great assemblies, saying, It was good to 
be there. They found in themselves common trials, and 
they are strengthened in the exercise of a common hope. 
" Iron sharpeneth iron ; so a man sharpeneth the counte- 
nance of his friend." 

■§211. Early views of Congregationalists on Confe- 
rences. 

It was the earnest desire of the fathers of these church- 
es, which was fully evinced by their prayers, their wri- 
tings, and their good deeds, that the churches might 
agree and act toe-ether as an harmonious body, as a friend- 
ly and faithful brotherhood. Such desires were expressed 
by the Synod of 1662; and various pets, suitable to be 
put forth in the doings of • ouncils and Conferences, are 
expressly named. (See § 144) 

Even before that time, the subject of the communion 



CHURCH CONFERENCES. 241 

of churches, exercised in some stated and permanent 
way, had arrested the attention of the churches at large, 
and particularly of some highly esteemed individuals. 
On this point the worthy name of Cotton, so often re- 
peated in our ecclesiastical annals, stood forth conspicu- 
ous, as on every other, that concerned the welfare of re- 
ligion. It is worthy of notice, that his devout and pre- 
scient mind proposed, at least, an hundred and seventy 
years ago, the same stated plan of church communion, 
and even adopted the same name, as have been proposed 
and gratefully adopted within these few years. 

The plan, which is to be found in Dr. Increase Math- 
er's First Principles of New England, and is there said 
to have been drawn up by its author not long before his 
death, which took place in 1652, was as follows : 

§ 212, Cotton's plan or proposition for Conferences. 

" As it is the practice of godly christians in the church- 
es, without any scruple, and with much edification and 
increase of love to meet together in convenient numbers 
of families at set times, house by house, to exercise that 
Christian communion, which the moral rules of the Gos- 
pel call for, 1 Thess. v. 11, Coll. in. 16, Heb. in. 13 . 
so also upon the same grounds besides others, it would, 
by the blessing of God, conduce much to the increase of 
brotherly love and unity, the spiritual edification of many 
by mutual faith of each other, to the strengthening of the 
hearts and hands of one another in the work of the Lord, 
if the elders and brethren of the churches did meet to- 
gether, church by church, in convenient numbers at set 
times, (not to exercise any jurisdiction over any,) but to 
enjoy and practice church communion by prayer together, 
hearing the word preached, and conference about such 
cases and questions of conscience, as shall be found use- 
ful or needful for the edification and comfort and peace 
21 



242 CHURCH CONFERENCES. 

of every church, or any of the brethren thereof. And 
this course might tend much to satisfy the spirits of di- 
verse godly brethren, who have thought, that we mind so 
much the distinction of particular churches, and the du- 
ties of fellow members in the same, that we lose much of 
the comfort of love and the fellowship of the spirit, which 
we might enjoy, and that we fall short in some brotherly 
love, which we owe mutually to our dear brethren of the 
several churches. 

For the better improvement of such a Conference. 

(1.) It is fit that the number of churches so to meet, 
be regulated according to the nearness or distance of 
churches, and as other conveniences or inconveniences 
shall require. 

(2.) For the times of meeting, it may seem best to 
leave it to the wisdom of each society of churches, to 
meet more frequently or seldom as they shall see cause. 

(3.) Concerning their exercises, it is meet, that the 
elders, [ministers, there being anciently two to each 
church,] where the Conference is to be held, should choose 
with the consent of the church some other elder as they 
see best, whom they may intreat to preach at their meet- 
ing, and also desire some to moderate in the Confer- 
ence, and agree upon such questions as they see fit, 
three or four, and send them to the elders of other 
churches, at least fourteen days before the time of their 
assembling. 

(4.) For the ordering of the time, it may be fit that 
the sermon should end at eleven o'clock, and after it the 
Conference follow, and continue so long as shall be found 
meet and seasonable. 

Now our Lord Jesus Christ himself, who is the coun- 
sellor, the everlasting father, and prince of peace, grant 
unto all his churches truth and peace always, and by all 



CHURCH CONFERENCES. 243 

means ; and He counsel and guide the hearts of his peo- 
ple to discern and embrace all such ways, as himself hath 
sanctified to those holy ends." 

§ 213. Recent attempts to establish Conferences. 

This plan was not adopted ; although from the begin- 
ning there have been instances of churches in the same 
neighbourhood meeting together from time to time, at 
which lay-members, as well as pastors, have been com- 
missioned by the churches to be present, and spending 
the season in acts of friendly communion and prayer. 
But the establishment of a permanent union for this end, 
although it was long ago proposed, an organized system 
of meetings for prayer and praise, for mutual religious 
instruction and acts of benevolence, regulated by a con- 
stitution, and according to a simple and consistent 
method, is of recent date. 

Efficient measures lor this object appear to have been 
first taken in the county of York in Maine. The first 
annual meeting of tlie York Conference of Churches 
took place on the first Tuesday of October in 1823. 
The results were so pleasant, the propositions and de- 
sires of the fathers of these churches were so easily and 
happily realized, that the system was at once adopted in 
other counties, and from the State of Maine has spread 
into the neighboring States. 

The time was a favorable one ; the way was prepared 
in the Providence of God ; the churches felt the necessi- 
ty of greater union ; and they received the system of 
Conferences, as the ornament, completion, and stability 
of their church government and order. So that the seed 
sown nearly two centuries before, at last took root, and 
sprung up with a strength and beauty and richness, pro- 
portioned to its long concealment in the earth, 



£44 CHURCH CONFERENCES. 

§ 214. Permanent rules or constitutions of Conferences 

The different Conferences do not all precisely agree in 
their particular regulations, although they all have the 
same general object, and are governed by the same gene- 
ral principles. Each Conference assumes a distinctive 
name, generally that of the County ; and all the particu- 
churches within that County may become members of it, 
if they see fit. The constitution, by which the Confe- 
rence is governed, states the number of lay delegates, 
who shall be members of it, the number and duties of its 
officers, the time of the annual meeting, the prominent 
religious exercises, and whatever else is deemed neces- 
sary for its organization, usefulness, and permanency. 

In particular, there is generally found in the Constitu- 
tion of each Conference an article to this effect ; That it 
shall neither assume, nor exercise any control in matters 
of faith, or discipline of the church j although it may 
give advice, when requested. 

§ 215. Method of organizing Conferences. 

The practice, followed in the organization of Conferen- 
ces, exhibits a due regard to Congregational principles. 
Any number of churches in the same vicinity may meet 
together by their delegates* and frame a constitution. 
This constitution is submitted to all the Congregational 
churches within the limits, which are proposed to be em- 
braced in the Conference. They have, therefore, a fair 
opportunity to examine it, and to form a deliberate opin« 
ion as to its object and tendency. If the churches, to 
which the constitution is proposed, or a certain number 
of them, vote to accept it, they then appoint ministers 
and lay delegates, to meet according to the terms of the 
constitution, and it thenceforward goes into effect. The 
articles of the constitution are generally so framed, as to 



CHURCH CONFERENCES. 



246 



allow any church to leave the Conference, on its signify- 
ing its desire so to do. 

§ 216. Meetings and religious exercises. 

The whole session of a Conference generally continues 
two days ; although different conferences may sometimes 
be found to differ in this respect, as in some others. 
During this time there are repeated meetings; one of 
which, commencing the first day early in the forenoon, 
is termed a meeting for business. The Conference at 
this time appoint the necessary officers ; select commit- 
tees of arrangements and overtures, to advise and super- 
intend in regulating the business and religious exercises 
of the session ; attend to reports concerning the amount 
and application of their funds ; appoint committees to 
visit the churches, and do whatever else is necessary of 
a business nature. The meeting is public; although 
perhaps less interesting to the audience, than those which 
are to follow. 

The meetings, which are held subsequently in the 
course of the day, are of a more strictly religious cha- 
racter. Reports are given in, both by the members 
from the churches themselves and former visiting com- 
mittees, concerning the state and prospects of the 
churches within the limits of the Conference ; disserta- 
tions are read on important subjects of a religious na- 
ture ; and propositions are made, and discussions are 
held concerning the duties of Christians and the progress 
of Zion, intermingled with prayers, and praises, and the 
preaching of the word of God. 

The services of the second day usually commence with 

a prayer-meeting held early in the morning ; at which 

addresses are made. The Conference meets again in 

the course of the forenoon ; various religious exercises, 

21* 



246 



CHURCH CONFERENCES. 



under the direction of the committee of overtures, are 
continued ; and, among other things of great religious 
interest, reports are made by delegates from other Con- 
ferences, which show the state of the churches through- 
out the country. These holy and devout exercises are 
closed in the after part of the day by a sermon, and the 
administration of the Lord's Supper ; at which time there 
is not unfrequently a renewal of covenant. Frequently 
other religious bodies, such as Missionary, Bible, or Edu- 
cation Societies, meet at the same time with Conferen- 
ces ; and give new interest and importance to these deep- 
ly solemn and affecting occasions. 



CHAPTER TWENTY-FOURTH. 

WORSHIP AND RELIGIOUS CUSTOMS. 
§ 217. No time sacred but the Sabbath. 

Congregationalists regard no day as holy, (that is 
to say, divinely set apart to rest and to religious exerci- 
ses,) but the Sabbath, that seventh part of time, which is 
set apart in the Scriptures. This portion of time was 
originally the seventh or last day of the week, but since 
the resurrection of Christ, it has been changed into the 
first day of the week, called in Scripture the Lord's day. 

Other days may be set apart for religious purposes, 
but the observance of them is not binding on the con- 
science, except it be for considerations, which are inde- 
pendent of the particular time. This is expressly as- 
serted in the Articles of the Leyden church, which may 
be considered in some respects the root or fountain of 
Congregational principles. " The Sabbath, (say those 
Articles,) is the only day, which is set apart, as holy and 



WORSHIP AND RELIGIOUS CUSTOMS. ' 247 

to be kept sacred in the Scriptures ; but churches and 
congregations are at liberty to set apart days of fasting, 
thanksgiving, and prayer." (See § 17.) 

§ 218. Form and ceremonies of worship. 

The Sabbath, then, is the select and great day of pub- 
lic worship. The churches meet together for the adora- 
tion of the Most High, but the religious services, in which 
they engage, are unostentatious and simple. They hold 
it to be much more important to move the heart, than 
merely to please the imagination, and gratify curiosity. — 
The morning worship on the Sabbath, commonly com- 
mences with a short prayer, in which the blessing of God 
is invoked, in particular, on the solemn acts of worship, 
which are to be performed. Then follow the reading of 
the Scriptures, singing, renewed supplications, and the 
preaching of the Word. The Sermon is followed by 
another prayer, and in the afternoon by prayer and sing- 
ing. The services are closed by a benediction of the 
pastor, supplicating, in hehalf of his audience, The 
grace of our Lord Jesus Christ, the love oj God, and the 
communion of the Holy Spirit. 

§ 219. Places of worship and dedications of the same, 

No one place, in itself considered, is more sacred than 

another. God requires the homage of the heart. Such 

homage is the only suitable and appropriate worship j 

and when it is given, it matters not, whether it be on 

mount Gerezim, or at Jerusalem, or at any other place. 

Houses of worship, are, neverthless, erected, and are 
dedicated to that object, with solemn services. The 
command of God, which requires his people not to for- 
sake the assembling of themselves together, can hardly 
be fulfilled without them. Nor is the practice of erecting 
houses of worship more agreeable to the Scriptures, than 



248 WORSHIP AND RELIGIOUS CUSTOMS, 

to the nature of the human mind, since we soon attach, 
by the power of association, a sort of sacredness to objects, 
which possess no such character of themselves. 

And hence we every where meet with houses of wor- 
ship, which are dedicated to God as peculiarly and ap- 
propriately his ; and thus were dedicated the Tabernacle 
and the Temple of the Old Testament. The ministers 
of the neighboring churches assemble together ; their 
prayers and praises, their reading of the Scriptures, and 
their solemn instructions, all have reference to the inter- 
esting occasion, on which they are met. They bring 
their oifering of gratitude before the Lord ; and they say, 
as did Solomon of old, Now, therefore, arise, O Lord 
God, into thy resting place, thou, and the ark of thy 
strength. 

§ 220. Custom in respect to ministerial exchanges. 

The pastors of the churches often perform for each 
other the religious exercises of the Sabbath. This is one 
of the acts of communion, exercised by the churches. 

In respect to the particular occasions, on which ex-^ 
changes are to be made, the pastors are, in ordinary cases, 
left to exercise their discretion. It is neither the sen- 
timent, nor the Usage of the churches to restrict them on 
this point ; although the right is one, which freqently re- 
quires to be exercised with prudence. The wishes of his 
people ought not to be treated by the pastor with wanton 
disregard, although they should not control his better 
judgment. x 

§ 221. Of days of fasting and thanksgiving. 

It is the custom of these churches to set apart days of 
prayer and fasting, and of thanksgiving. The language 
of the Confession of Faith, (ch. xxn.) is, " Solemn hu- 
miliations, with fastings and thanksgiving upon specia4 



WORSHIP AND RELIGIOUS CUSTOMS. 249 

occasions, are, in their several times and seasons, to be 
used in an holy and religious manner." 

Such seasons are repeatedly, and even frequently men- 
tioned in our ecclesiastical annals. In setting them apart 
and in observing them, our forefathers showed their re- 
gard for the examples, set before them in the Scriptures, 
and their deep sense of their own needs. There is no 
stated time for these occasions ; each church, or each 
body of churches, may fix upon a day, to be spent in this 
solemn manner, for themselves. And experience suffi- 
ciently warrants the remark, that such days, when prop- 
erly and seriously observed, have proved highly propitious 
to the religious progress of the churches. 

§ - 22. Of 'private religious meetings. 

Private meetings of Christians are kept up as in for- 
mer times ; nor can it be otherwise, as long as the true 
Congregational spirit, remains, Blessed are they, who 
speak often to one another on the things of Christ. — 
" It is usual among us. (says Mother, Eat. DlSC. Xxt. 
x.) for Christians to uphold private meetings, wherein 
they do, with various exercises, edify one another; and 
it is not easy to reckon up the varieties used in them. 
It is observed, that the power of godliness ordinarily 
prevails in a place, as the private meetings are duly kept 
up and carried on. 

Sometimes a dozen families, more or less, agree to 
meet in course at one another's houses, on a day, and at 
an hour agreed on once a fortnight or once a month, as 
they shall please. And the families, unto whose turn it 
falls out to entertain the rest, sometimes takes that op- 
portunity, to invite others of their neighbors unto the 
religious entertainments of their houses. 

1 hey sometimes have the company of a minister, who 
spends an hour or two in a prayer and a sermon with 
them. And the candidates of the ministry sometimes do 



250 WORSHIP AND RELIGIOUS CUSTOMS. 

at these meetings perform some of their first probationary 
exercises. 

Otherwise, one of the brethren makes a prayer ; and 

one reads a sermon, either printed in a book, or taken 

by the pen of a ready writer in the public assemblies ; 

and they close the exercise with singing of psalms," &c. 

§ 223. Of the custom of renewing Covenant. 

A practice has prevailed in these churches of renewing 
covenant ; not frequently, because that might diminish 
the results of an undertaking so solemn, but in times of 
great sin and declension, and also on such occasions, 
(whatever they may be,) which bring together a consid- 
erable number of professors of religion, The practice is 
authorised, and is supported on scripture grounds by the 
Synod of 1679. In answer to the question, What is to 
be done to reform the prevailing evils ? they say, 

" Solemn and explicit renewal of Covenant is a scrip- 
ture expedient for reformation. We seldom read of any 
solemn reformation but it was accomplished in this way, 
as the scripture doth abundantly declare and testify. 
And as the judgments, which befel the Lord's people of 
old, are recorded for our admonition, (1st Cor. x. 11,) 
so the course, which they did (according to God) observe, 
iu order to reformation, and averting those judgments, is 
recorded for our imitation, and this was an explicit re- 
novation of covenant. And that the Lord doth call us to 
this work, these considerations seem to evince. 

I. If implicit renewal of covenant be an expedient for 
reformation, and to divert impending wrath and judgment, 
.then much more an explicit renewal is so; but the first of 
these is indubitable. In prayer, and more especially, on 
days of solemn humiliation before the Lord, there is an 
implicit renewal of covenant, and yet the very dictates of 
natural conscience put men upon such duties, when they 
are apprehensive of a day of wrath approaching. If we 



WORSHIP AND RELIGIOUS CUSTOMS- 251 

may not renew our covenants with God, for fear lest men 
should not be true and faithful in doing what they prom- 
ise, then we must not observe days of fasting and prayer ; 
which none will say. 

II. When the church was over-run with idolatry and 
superstition, those, whom the Lord raised up as reform- 
ers, put them upon solemn renewal of covenant. So Asa, 
Jehoshaphat, Hezekiah, Josiah. By a parity of reason, 
when churches are overgrown with worldliness, (which 
is spiritual idolatry,) and other corruptions, the same 
course may, and should be used in order to reformation. 

III. We find in Scripture, that when corruption in 
manners, (though not in worship,) hath prevailed in the 
church, renovation of covenant hath been the expedient, 
whereby reformation hath been attempted, and in some 
measure attanined — The Jews have dreaded the sin of 
idolatry, ever since the Babylonian captivity, John vm. 
41. But in Ezra's and Nehemiah's time, too much sensu- 
ality, sabbath-breaking, oppression, and strait-handedness 
respecting the public worship of God. (the very sins 
which are found with us,) were common prevailing iniqi- 
ties. Therefore did those reformers put them upon re- 
newing their covenant, and solemnly to promise God, that 
they would endeavor not to offend by those evils as for- 
merly, Ezra x. 3. Neh. v. 12, &c. — (See Magnalia, Bk. 
v. P. i. 4.) 

§ 224. Form of a renewal of Covenant. 

Agreeably to the advice of the Synod of 1679, the 
churches generally renewed their covenant, and, with a 
slight variation, in the same form of words. It is given 
at length in the Magnalia, and the following form is 
abridged and altered from it. 

We, who are now mercifully assembled in the pres- 
ence of God, humbly confess our sins, and especially our 
manifold breaches of the Covenant, which we have taken 



252 WORSHIP AND RELIGIOUS CUSTOMS* 

in former times, and being deeply penitent for the same, 
we here covenant anew, to give ourselves up to that 
God, whose name alone is Jehovah, Father, Son, and 
Holy Ghost, the one only true and living God, and to our 
blessed Lord Jesus Christ, the only mediator between 
God and man, our prophet, priest, and king. 

We hereby covenant anew, depending not on our- 
selves, but on the grace of God and his Holy Spirit, to 
cleave unto God as our chief good, and to the Lord Jesus 
Christ, by faith and gospel obedience, as becometh his 
covenant people forever. 

We renew our solemn engagement to live as the pro- 
fessed tollowers of Christ, to watch with brotherly love 
for the spiritual interests of each other, and to submit 
ourselves to the discipline and government of Christ in 
his church ; humbly supplicating, that God will be pleas- 
ed to forgive the neglect and sins, of which we have been 
guilty in times past. 

We make a solemn promise, that we will endeavour, 
with the help of Christ, to reform our hearts and our con- 
duct, to mortify our sins, to walk more closely with God 
than ever yet we have done, and to continue in the sin- 
cere worship of God both public and private. And we 
desire publicly and deeply to lament the prevailing sins 
of these times ; the unbelief and ingratitude, which exist ; 
the neglect of prayer, the contempt of God's word, the 
profanation of his name, the disregard of his Sabbath, 
and whatever other sins cause his displeasure against us. 

We desire to be deeply sensible, that it is an exceed- 
ingly solemn thing to covenant with the infinitely glorious 
majesty of heaven and earth. And that we may be en- 
abled to observe and keep this sacred renewal of our 
Covenant, we desire to deny ourselves, and to depend 
wholly on the mercy of God, the guidance of the Holy 
Spirit, and the merits and love of our blessed Saviour. 



CONSTITUTION 



CONGREGATION A£ CHURCHES, 



$at:t Second 

eONFESsiour of faith, 

ORIGINALLY ADOPTED BY THE 

CONGREGATIONAL CHURCHES JN ENGLAND, 

ASSEMBLED AT THE SAVOY IN LONDON, IN 1658, AND AFTERWARDS 

WITH SOME SLIGHT VARIATIONS, APPROVED AND 

ADOPTED BY THE 

AMERICAN CONGREGATIONAL CHURCHES, 

IN THE SYNOD OF 

MINISTERS AND DELEGATES. 

ASSEMBLED AT BOSTON, IN 1680. 



PORTLAND: 

PUBLISHED BY SHIRLEY AND HYDE. 

1829. 



PREFACE. 

THE Lord Jesus Christ witnessed a good confession, at the time 
when he said, To this end was I born, and for this cause came I into 
the world, that 1 should bear witness unto the truth ; and he taketh 
notice of it, to the praise and high commendation of the church in 
Pergamus, that they held fast his name, and had not denied his faith. 
Nor are they worthy the name of Christians, who, though the Lord 
by his Providence call them publicly to own the truth they have pro- 
fessed, shall nevertheless refuse to declare what they believe, as to 
those great and fundamental principles in the doctrine of Christ, the 
knowledge whereof is necessary unto salvation. We find how ready 
the apostle was to make a confession of his Faith ; though for that 
hope's sake he was accused and put in chains. And the martyr's of 
Jesus, who hare laid down their lives in bearing witness to the truth, 
against the infidelity, idolatry, heresy, apostacy of the world, when 
Pagan, Arian, or overspread with Popish darkness : Having their feet 
shod with the preparation of the gospel of peace, were free and for- 
ward in their testimony, confessing the truth, yea, sealing it with their 
blood. With the heart man believeth unto righteousness, and with 
the mouth confession is made unto salvation. Rom. x. 10. Nor is 
there a greater evidence of being in a state of salvation, than such a 
confession, if made in times or places where men are exposed to ut- 
most suffering upon that account. 1 John iv. 15. And if Confession 
of faith be, in some cases of such importance and necessity, as hath 
heen expressed ; it must needs be in itself, a work pleasing in the sight 
of God, for his servants to declare unto the world what those princi- 
ples of truth are, which they have received, and are, by the help of 
Christ, purposed to live and die in the stedfast profession of. Some 
of the Lord's worthies have been of renown among his people in this 
respect ; especially Iraenius and Athanasius of old, and of latter 
times JBeza, all whose (not to mention others,) Confessions, with the 
advantage which the church of God hath received thereby, are fa- 
mously known. 

And it must needs lend much to the honor of the dear and blessed 
name of the Lord Jesus, in case many churches do join together in 
their testimony, How signally the Lord hath owned the Confession 



256 



PREFACE. 



of the four general Synods or Councils for the suppression of the her- 
esies of those times, needs not to be said, since no man can be igno- 
rant thereof, that hath made it his concern to be acquainted with things 
of this nature. The Confession of the Bohemians, of the Walden. 
ses, and of tho reformed Protestant churches abroad, (which also, to 
shew what harmony in respect of doctrine there is among all sincere 
professors of the truth, have been published in one volume,) all these 
have been of singular use, not only to those that lived in the ages 
when these declarations were emitted, but unto posterity, yea, unto 
this day. 

There have been some who have reflected upon these New-Eng- 
lish churches for our defect in this matter, as if our principles were un- 
known ; whereas it is well known, that as to matters of doctrine we 
agree with other reformed churches. Nor was it that, but what con- 
cerns worship and discipline, that caused our fathers to come into this 
wilderness, while it was a land not sown, that so they might have li- 
berty to practise accordingly. And it is a ground of holy rejoicing be- 
fore the Lord, that now there is no advantage left for those that may 
be disaffected towards us, to object any thing of that nature against 
us. For it hath pleased the only wise Godso to dispose in his Prov- 
idence, as that the elders and messengers of the churches in the colony 
of Massachusetts, in New England, did, by the call and encourage- 
ment of the honored General Court, meet together Sept. 10, 1679. 

This synod at their 2d session, which was May 12, 1680, consult- 
ed and considered of a Confession of Faith. That which was con- 
sented unto by the elders and messengers of the congregational 
churches in England, who met at the Savoy (being for the most 
part, some small variations excepted, the same with that which was 
agreed upon first by the Assembly at Westminster, and was approv- 
ed of by the Synod at Cambridge in JYew England, Anno 1648, as 
also by a General Assembly in Scotland) was twice publicly read, 
examined and approved of: that little variation which we have 
made from the one, in compliance with the other may be seen by 
those who please to compare them. But we have (for the main) 
chosen to express ourselves in the words of those Reverend Assem- 
blies, that so we might not only with one heart, but with one mouth 
glorify God, and our Lord Jesus Christ. 

As to what concerns church-government, we refer to the Platform 
of Discipline agreed upon by the elders and messengers of those 
churches, Anno 1648, and solemnly owned and confirmed by the 
Jate Synod. 



PREFACE. 257 

What hours of temptation may overtake these churches, is not for 
us to say. Only the Lord doth many times so order things, that 
when his people have made a good Confession, they shall be put 
upon the trial one way or other, to see whether they have (or who 
among them hath not) been sincere in what they have done. 

The Lord grant that the loins of our minds may be so girt about 
with truth, that we may be able to withstand in the evil day, and 
having done all, to stand. 



22* 



CONFESSION OF FAITH. 



CHAPTER FIRST. 

OF THE HOLY SCRIPTURE. 

Although the light of nature, and the works of crea- 
tion and providence, do so far manifest the goodness, 
wisdom and power of God, as to leave men unexcusable ; 
yet are they not sufficient to give that knowledge of God 
and of his will, which is necessary unto salvation. There- 
fore it pleased the Lord at sundry times, and in diverse 
manners to reveal himself, and to declare his will unto 
his church ; and afterwards for the better preserving and 
propagating of the truth, and for the more sure establish- 
ment and comfort of the church against the corruption of 
the flesh, and the malice of satan and of the world, to 
commit the same wholly to writing : which maketh the 
holy Scripture to be most necessary ; those former ways 
©f God's revealing his will unto his people being now 
ceased. 

2. Under the name of holy Scripture, or the word of 
God written, are now contained all the books of the Old 
and New Testament, which are these : 

Of the Old Testament. 

Genesis, Exodus, Leviticus, Numbers, Deuteronomy, 
Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 
Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiuh, 
Esther, Job, Psalms, Proverbs, Ecclesiastes, the Song of 



260 CONFESSION OF FAITH. 

Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, 
Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, 
Habakkuk, Zephaniah, Haggai, Zachariah, Malachi. 

Of the New Testament. 

Matthew, Mark, Luke, John, the Acts of the Apostles, 
Paul's epistle to the Romans, I Corinthians, 2 Corinthi- 
ans, Galatians, Ephesians, Phillippians, Colossians, I 
Thessalonians, 2 Thessalonians, 1 to Timothy, 2 to Ti- 
mothy, to Titus, to Philemon, the Epistle to the Hebrews, 
the Epistle of James, the first and second Epistles of Pe- 
ter, the first, second and third Epistles of John, the Epis- 
tle of Jude, the Revelation. 

All which are given by inspiration of God to be the 
rule of faith and life. 

3. The books commonly called Apocrypha, not being 
of divine inspiration, are no part of the canon of the 
Scripture ; and therefore are of no authority in the 
church of God, nor to be any otherwise approved or 
made use of, than other human writings. 

4. The authority of the holy Scripture, for which it 
ought to be believed and obeyed, dependeth not upon 
the testimony of any man or church, but wholly upon 
God (who is truth itself) the author thereof; and there- 
fore it is to be received, because it is the word of God. 

5. We may be moved and induced by the testimony of 
the church, to an high and reverend esteem of the holy 
Scripture. And the heavenliness of the matter, the effi- 
cacy of the doctrine, the majesty of the style, the consent 
of all the parts, the scope of the whole, (which is, to give 
all glory to God,) the full discovery it makes of the only 
way of man's salvation, the many other incomparable ex- 
cellencies, and the entire perfection thereof, are argu- 
ments whereby it doth abundantly evidence itself to be 



CONFESSION OF FAITH. 261 

the word of God. Yet notwithstanding, our full persua- 
sion and assurance of the infallible truth and divine au- 
thority thereof, is from the inward work of the holy Spir- 
it, bearing witness by, and with the word in our hearts. 

6. The whole counsel of God concerning all things 
necessary for his own glory, man's salvation, faith bnd 
life, is either set down in Scripture, or by good and nec- 
essary consequence may be deduced from Scripture ; un- 
to which nothing at any time is to be added, whether by 
new revelations of the Spirit, or traditions of men. Nev- 
ertheless we acknowledge the inward illumination of the 
Spirit of God to be necessary for the saving understand- 
ing of such things as are revealed in the word : and that 
there are some circumstances concerning the worship of 
God and government of the church, common to human 
actions and societies, which are to be ordered by the 
light of nature and Christian prudence, according to the 
general rules of the word, which are always to be ob- 
served. 

7. All things in Scripture are not alike plain in them- 
selves, nor alike clear unto all. Yet those things which 
are necessary to be known, believed and observed for 
salvation, are so clearly propounded and opened in some 
place of Scripture or other, that not only the learned, 
but the unlearned, in a due use of the ordinary means, 
may attain unto a sufficient understanding of them. 

8. The Old Testament in Hebrew, (which was the na- 
tive language of the people of God of old,) and the New 
Testament in Greek, (which at the time of writing of it 
was most generally known to the nations,) being imme- 
diately inspired by God, and by his singular care and 
providence kept pure in all ages, are therefore authen- 
tical ; so is in all controversies of religion, the church is 
finally to appeal unto them. But because these original 



262 CONFESSION OP FAITH. 

tongues are not known to all the people of God, who 
have right unto, and interest in the Sciipture, and are 
commanded in the fear of God to read and search them ; 
therefore they are to be translated into the vulgar lan- 
guage of every nation unto which they come, that the 
word of God dwelling plentifully in all, they may worship 
him in an acceptable manner, and through patience and 
comfort of the Scriptures may have hope. 

9. The infallible rule of interpretation of Scripture, is 
the Scripture itself; and therefore when there is a ques- 
tion about the true and full sense of any Scripture, 
(which is not manifold, but one,) it must be searched 
and known by other places, that speak more clearly. 

10. The supreme Judge, by which all controversies of 
religion are to be determined, and all decrees of coun- 
cils, opinions of ancient writer, doctrines of men and 
private spirits, are to be examined, and in whose sen- 
tence we are to rest, can be no other but the holy Scrip- 
tures delivered by the Spirit ; into which Scripture so 
delivered, our faith is finally resolved. 



CHAPTER SECOND. 

OF GOD, AND OF THE HOLY TRINITY. 

There is but one only living and true God, who is in- 
finite in being and perfection, a most pure Spirit, invisi- 
ble, without body, parts, or passions, immutable, im- 
mense, eternal, incomprehensible, almighty, most wise, 
most holy, most free, most absolute, working all things 
according to the counsel of his own immutable and most 
righteous will, for his own glory ; most loving, gracious.* 



CONFESSION OF FAITH. 263 

merciful, long-suffering, abundant in goodness and 
truth, forgiving iniquity, transgression and sin, the re- 
warder of them that diligently seek him, and withal, most 
just and terrible in his judgments, hating all sin, and 
who will by no means clear the guilty. 

2. God hath all life, glory, goodness, blessedness, in 
and of himself; and is alone in, and unto himself, all- 
sufficient, not standing in need of any creatures which 
he hath made, nor deriving any glory from them, but on- 
ly manifesting his own glory in, by, unto, and upon them. 
He is the alone fountain of all being, of whom, through 
whom, and to whom are all things ; and hath most sove- 
reign dominion over them, to do by them, for them, or 
upon them, whatsoever himself pleaseth. In his sight all 
things are open and manifest, his knowledge is infinite, 
infallible and independent upon the creature, so as noth- 
ing is to him contingent or uncertain. He is most holy 
in all his counsels, in all his works, and in all his com- 
mands. To him is due from angels and men, and every 
other creature, whatsoever worship, service, or obedi- 
ence, as creatures, they owe unto the creator, and what- 
ever he is further pleased to require of them, 

3. In the unity of the God-head there be three persons, 
of one substance, power, and eternity, God the Father, 
God the Son, and God the Holy Ghost : The Father is 
of none, neither begotten, nor proceeding ; the Son is 
eternally begotten of the Father ; the Holy Ghost eter- 
nally proceeding from the Father and the Son. Which 
doctrine of the Trinity is the foundation of all our com- 
munion with God, and comfortable dependence upon 
him. 



264 CONFESSION OF FAITH. 



CHAPTER THIRD. 

OF GOD'S ETERNAL DECREE. 

God from all eternity did by the most wise and holy 
counsel of his own will, freely and unchangeably ordvin 
whatsoever comes to pass : yet so, as thereby neither is 
God the author of sin, nor is violence offered to the will 
of the creatures, nor is the liberty or contingency of sec- 
ond causes taken away, but rather established. 

2. Although God knows whatsoever may or can come 
to pass upon all supposed conditions, yet hath he not de- 
creed any thing, because he foresaw it as future, or as 
that which would come to pass upon such conditions. 

tf. By the decree of God for the manifestation of his 
glory, some men and angels are predestinated unto ever- 
lasting life, and others fore-ordained to everlasting death. 

4. These angels and men thus predestinated, and fore- 
ordained, are particularly and unchangeably designed, 
and their number is so certain and definite, that it can- 
not be either increased or diminished, 

5. Those of mankind who are predestinated unto life, 
God, before the foundation of the world was laid, accord- 
ing to his eternal and immutable purpose, and the secret 
counsel and good pleasure of his will, hath chosen in 
Christ unto everlasting glory, out of his mere free grace 
and love, without any foresight of faith or good works, or 
perseverance in either of them, or any other thing in the 
creature, as conditions or causes moving him thereunto, 
and all to the praise of his glorious grace. 

6. As God hath appointed the elect unto glory, so hath 
he by the eternal and most free purpose of his will fore- 



CONFESSION OF FAITH. 265 

ordained all the means thereunto : wherefore they who are 
elected, being fallen in Adam, are redeemed by Christ, 
are effectually called unto faith in Christ by his Spirit 
working in due season, are justified, adopted, sanctified, 
and kept by his power, through faith, unto salvation. 
Neither are any other redeemed by Christ, or effectually 
called, justified, adopted, sanctified and saved, but the 
elect only. 

7. The rest of mankind God hath pleased, according 
to the unsearchable counsel of his own will, whereby he 
extendeth or withholdeth mercy, as he pleaseth, for the 
glory of his sovereign power over his creatures, to pass 
by, and to ordain them to dishonor and wrath for their 
sin, to the praise of his glorious justice, 

8. The doctrine of this high mystery of predestination, 
is to be handled with special prudence and care, 'hat 
men attending the will of God revealed in his word, and 
yielding obedience thereunto, may from the certainty of 
their effectual vocation, be assured of their eternal elec- 
tion. So shall this doctrine afford matter of praise, rev- 
erence and admiration of God, and of humility, diligence, 
and abundant consolation to all that sincerely obey the 
gospel. 



CHAPTER FOURTH. 

OF CREATION. 

It pleased God the Father, Son and Holy Ghost, for 
the manifestation of the glory of his eternal power, wis- 
dom and goodness, in the beginning to create or make of 
nothing the world, and all things therein, whether visible 
or invisible, in the space of six days, and all very good 
23 



266 CONFESSION OF FAITH. 

2. After God had made all other creatures, he created 
man, male and female, with reasonable and immortal 
souls, endued with knowledge, righteousness and true 
holiness, after his own image, having the law of God 
written in their heart, and power to fulfil it ; and yet un- 
der a possibility of transgressing, being left to the liberty 
of their own will, which was subject to change. Besides 
this law written in their hearts, they received a command 
not to eat of the tree of knowledge of good and evil ; 
which while they kept, they were happy in their com- 
munion with God, and had dominion over the creatures* 



CHAPTER FIFTH. 

OF PROVIDENCE. 

God the great creator of all things, doth uphold, direct, 
dispose and govern all creatures, actions and things, from 
the greatest even to the least, by his most wise and holy 
providence, according to his infallible fore-knowledge, 
and the free and immutable counsel of his own will, to 
the praise of the glory of his wisdom, power, justice, 
goodness and mercy. 

2. Although in relation to the fore-knowledge and de- 
cree of God, the first cause, all things come to pass im- 
mutably, and infallibly ; yet by the same providence he 
ordereth them to fall out, according to the nature of sec- 
ond causes, either necessarily, freely, or contingently. 

3. God in his ordinary providence maketh use of 
means, yet is free to work without, above, and against 
them at his pleasure* 



CONFESSION OF FAITH. 



267 



4. The almighty power, unsearchable wisdom ; and the 
infinite goodness of God, so far manifest themselves in 
his providence, in that his determinate counsel extend- 
eth itself even to the first fail, and all other sins of angels 
and men, (and that not by a bare permission,) which al- 
so he most wisely and powerfully boundeth, and other- 
wise ordereth and governeth in a manifold dispensation, 
to his own most holy ends, yet so as the sinfulness thereof 
proceedeth only from the creature, and not from God, 
who being most holy and righteous neither is, nor can be 
the author or approver of sin. 

5. The most wise, righteous and gracious God doth of- 
tentimes leave for a season, his own children to manifold 
temptations and the corruptions of their own hearts, t© 
chastise them for their former sins, or to discover unto 
them the hidden strength of corruption, and deceitful- 
ness of their hearts, that they may be humbled, and to 
raise them to a more close and constant dependence for 
their support upon himself, and to make them more 
watchful against all future occasions of sin, and for sun- 
dry other just and holy ends. 

6. As for those wicked and ungodly men, whom God 
as a righteous judge for former sins, doth blind and hard- 
en, from them he not only withholdeth his grace, where- 
by they might have been enlightened in their understand- 
ings, and wrought upon in their hearts ; but sometimes 
also withdraweth the gifts which they had, and exposeth 
them to such objects, as their corruption makes occa- 
sions of sin ; and withal gives them over to their own 
lusts, the temptations of the world, and the power of sa- 
tan, whereby it comes to pass that they harden them- 
selves, even under those means which God useth for the 
softening of others. 



268 CONFESSION OF FAITH. 

7. As the providence of God doth in general reach to 
all creatures, so after a most special manner it taketh 
care of his ehureh, and disposeth all things for the good 
thereof. 



CHAPTER SIXTH. 

OF THE FALL OF MAN, OF SIN, AND OF THE 
PUNISHMENT THEREOF. 

God having made a covenant of works and life there- 
upon, with our first parents, and all their posterity in 
them, they being seduced by the subtilty and temptation 
of satan, did wilfully transgress the law of their creation, 
and break the covenant by eating the forbidden fruit. 

2. By this sin they, and we in them, fell from original 
righteousness and communion with God, and so became 
dead in sin, and wholly defiled in all the faculties and 
parts of soul and body. 

3. They being the root, and by God's appointment 
standing in the room and stead of all mankind, the guilt 
of this sin is imputed, and corrupted nature conveyed to 
all their posterity descending from them by ordinary gen- 
eration. 

4. From this original corruption, whereby we are ut- 
terly indisposed, disabled, and made opposite to all good, 
and wholly inclined to all evil, do proceed all actual 
transgressions. 

5. This corruption of nature during this life, doth re- 
in ain in those that are regenerated ; and although it be 
through Christ pardoned and mortified, yet both itself, 
and all the motions thereof, are truly and properly sin. 



CONFESSION OF FAITH. 269 

6. Every sin, both original and actual, being a trans- 
gression of the righteous law of God, and contrary there- 
unto, doth in its own nature bring guilt upon the sinner, 
whereby he is bound over to the wrath of God, and curse 
of the law, and so made subject to death, with all mise- 
ries spiritual, temporal and eternal. 



CHAPTER SEVENTH. 

OF GOD'S COVENANT WITH MAN. 

The distance between God and the creature is so 
great, that although reasonable creatures, do owe obedi- 
ence to him as their creator, yet they could never have 
attained the reward of life, but by some voluntary condes- 
cension on God's part, which he hath been pleased to ex- 
press by way of covenant. 

2. The first covenant made with man, was a covenant 
of works, wherein life was promised to Adam, and in him 
to his posterity, upon condition of perfect and personal 
obedience. 

3. Man by his fall having made himself incapable of 
life by that covenant, the Lord was pleased to make a 
second, commonly called the covenant of grace, wherein 
he freely offereth unto sinners life and salvation by Jesus 
Christ, requiring of them faith in him that they may be 
saved, and promising to give unto all those that are or- 
dained unto life, his holy Spirit to make them willing 
and able to believe. 

4. This covenant of grace is frequently set forth in 
Scripture by the name of a testament, in reference to the 
death of Jesus Christ the testator, and to the everlasting 

23* 



270 CONFESSION OF FAITH. 

inheritance, with all things belonging to it therein be- 
queathed. 

5. Although this covenant hath been differently and 
variously administered in respect of ordinances and in- 
stitutions in the time of the law, and since the coming of 
Christ in the flesh ; yet for the substance and efficacy of 
it, to all its spiritual and saving ends, it is one and the 
same ; upon the account of which various dispensations^ 
it is called the Old and New Testament. 



CHAPTER EIGHTH. 

OF CHRIST THE MEDIATOR. 

It pleased God in his eternal purpose, to choose and 
ordain the Lord Jesus, his only begotten Son, according 
to a covenant made between them both, to be the media- 
tor between God and man ; the prophet, priest, and king, 
the head and Saviour of his church, the heir of all 
things, and judge of the world : unto whom he did from 
all eternity give a people to be his seed, and to be by him 
in time redeemed, called, justified, sanctified and glori- 
fied. 

2. The Son of God, the second person in the Trinity, 
being very and eternal God, of one substance, and equal 
with the Father, did, when the fulness of time was come, 
take upon him man's nature, with all the essential prop- 
erties and common infirmities thereof, yet without sin, 
being conceived by the power of the Holy Ghost in the 
womb of the virgin Mary, of her substance : so that two 
whole, perfect and distinct natures, the god-head and the 
manhood, were inseparably joined together in one per- 



CONFESSION OF FAITH. 271 

son, without conversion, composition, or confusion ; 
which person, is very God and very man, yet one Christ, 
the only mediator between God and man. 

2. The Lord Jesus in his human nature, thus united 
to the divine in the person of the Son, was sanctified and 
anointed with the holy Spirit above measure ; having in 
him all the treasures of wisdom and knowledge, in whom 
it pleased the Father that all fulness should dwell, to the 
end that being holy, harmless, undefiled and full of grace 
and truth, he might be thoroughly furnished to execute 
the office of a mediator and surety ; which office he took 
not unto himself, but was thereunto called by his Father, 
who also put all power and judgment into his hands, and 
gave him commandment to execute the same. 

4. This office the Lord Jesus Christ did most willingly 
undertake ; which that he might discharge, he was made 
under the law, and did perfectly fulfil it, and underwent 
the punishment due to us which we should have borne 
and suffered, being made sin and a curse for us, endur- 
ing most grievous torments immediately from God in his 
soul, and most painful sufferings in his body, was cruci- 
fied, and died, was buried, and remained under the pow- 
er of death, yet saw no corruption ; on the third day he 
arose from the dead with the same body in which he suf- 
fered, with which also he ascended into heaven, and 
there sitteth at the right hand of his Father, making in- 
tercession, and shall return to judge men and angels at 
the end of the world. 

5. The Lord Jesus by his perfect obedience and sacri- 
fice of himself, which he through the eternal Spirit once 
offered up unto God, hath fully satisfied the justice of 
God, and purchased not only reconciliation, but an ever- 
lasting inheritance in the kingdom of heaven, for all 
those whom the Father hath given unto him. 



272 CONFESSION OF FAITH. 

6. Although the work of redemption was not actually 
by Christ till after his incarnation, yet the virtue, effica- 
cy and benefits thereof communicated to the elect in all 
ages, successively from the beginning of the world, in 
and by those promises, types and sacrifices, wherein he 
was revealed and signified to be the seed of the woman, 
which should bruise the serpent's head, and the lamb, 
slain from the beginning of the world, being yesterday 
and to-day the same, and forever. 

7. Christ in the work of mediation acteth according 
to both natures, by each nature doing that which is prop- 
er to itself; yet by reason of the unity of the person, that 
which is proper to one nature, is sometimes in Scripture 
attributed to the person denominated by the other na- 
ture. 

8. To all those for whom Christ hath purchased re- 
demption, he doth certainly and effectually apply and 
communicate the same, making intercession for them, 
and revealing unto them in and by the word, mysteries 
of salvation, effectually persuading them by his Spirit to 
believe and obey, and governing their hearts by his word 
and Spirit, overcoming all their enemies by his almighty 
power and wisdom, in such manner and ways as are 
most consonant to his wonderful and unsearchable dis- 
pensation. 



CHAPTER NINTH. 

OF FREE-WILL. 

God hath endued the will of man with that natural lib- 
erty and power of acting upon choice, that it is neither 



CONFESSION OF FAITH. 27# 

forced, nor by any absolute necessity of nature determin- 
ed to do good or evil. 

2. Man in his state of innocency had freedom and 
power to will and to do that which was good and well- 
pleasing to God ; but yet mutably, so that he might fall 
from it. % 

3. Man by his fall into a state of sin, hath wholly lost 
all ability of will to any spiritual good accompanying sal- 
vation, so as a natural man, being altogether averse 
from that good, and dead in sin, is not able by his own 
strength to convert himself, or to prepare himself there- 
unto. 

4. When God converts a sinner, and translates him 
into a state of grace, he freeth him from his natural bond- 
age under sin, and by his grace alone enables him freely 
to will and to do that which is spiritually good ; yet so, 
as that by reason of his remaining corruption, he dotn 
not perfectly, nor only will that which is good, but doth 
also will that which is evil. 

5. The will of man is made perfectly and immutably 
free to good alone in the state of glory only. 



CHAPTER TENTH. 

OF EFFECTUAL CALLING. 

All those whom God hath predestinated unto life, and 
those only, he is pleased in his appointed and accepted 
time, effectually to call by his word and Spirit, out of 
that state of sin and death in which they are by nature, 
to grace and salvation by Jesus Christ, enlightening their 
minds spiritually and savingly to understand the things 
of God, taking away their heart of stone, and giving un- 
to them an heart of flesh, renewing their wills, and by his 



274 CONFESSION OF FAITH. 

almighty power determining them to that which is good, 
and effectually drawing them to Jesus Christ : yet so, as 
they come most freely, being made willing by his grace. 

2. This effectual call is of God's free and special grace 
alone, not from any thing at all foreseen in man, who is 
altogether passive therein, until being quickened and re- 
newed by the holy Spirit, he is thereby enabled to an- 
swer this call, and to embrace the grace offered and con- 
veyed in it. 

3. Elect infants dying in infancy, are regenerated and 
saved by Christ, who worketh when, and where, and how 
he pleaseth : so also are all other elect persons who are 
incapable of being outwardly called by the ministry of 
the word. 

4. Others not elected, although they may be called by 
the ministry of the word, and may have some common op- 
erations of the Spirit, yet not being effectually drawn by 
the Father, they neither do nor can come to Christ, and 
therefore cannot be saved ; much less can men not pro- 
fessing the christian religion, be saved in any other way 
whatsoever, be they never so diligent to frame their lives 
according to the light of nature, and the law of that re- 
ligion they do profess : and to assert and maintain that 
they may, is very pernicious, and to be detested. 



CHAPTER ELEVENTH. 

OF JUSTIFICATION. 

Those whom God effectually calleth, he also freely jus- 
tifieth, not by infusing righteousness into them, but by 
pardoning their sins, and by accounting and accepting 
their persons as righteous, not for any thing wrought in 
them, or done by them, but for Christ's sake alone : nor 



CONFESSION OF FAITH. 275 

by imputing faith itself, the act of believing, or any other 
evangelical obedience to them, as their righteousness, 
but by imputing Christ's active obedience unto the whole 
law, and passive obedience in his sufferings and death, 
for their whole and sole righteousness, they receiving 
and resting on him and his righteousness by faitti : 
which faith they have not of themselves, it is the gift of 
God. 

2. Faith thus receiving and resting on Christ and his 
righteousness, is the alone instrument of justification ; 
yet it is not alone in the person justified, but is ever ac- 
companied with all other saving graces, and is no dead 
faith, but worketh by love. 

3. Christ by his obedience and death did fully dis- 
charge the debt of all those that are justified, and did by 
the sacrifice of himself, in the blood of his cross, under- 
going in their stead the penalty due unto them, make a 
proper, real and full satisfaction to God's justice in their 
behalf: yet inasmuch as he was given by the Father for 
them, and his obedience and satisfaction accepted in 
their stead, and both freely, not for any thing in them, 
their justification is only of free grace, that both the ex- 
act justice and rich grace of God might be glorified in 
the justification of sinners. 

4. God did from all eternity decree to justify all the 
elect, and Christ did in the fulness of time die for their 
sins and rise again for their justification. Nevertheless, 
they are not justified personally, until the holy Spirit 
doth in due time actually apply Christ unto them. 

5. God doth continue to forgive the sins of those that 
are justified ; and although they can never fall from the 
state of justification, yet they may by their sins fall un- 
der God's fatherly displeasure : and in that condition 
they have not usually the light of his countenance restor- 



276 CONFESSION OF FAITH. 

ed unto them, until they humble themselves, confess 
their sins, beg pardon, and renew their faith and repent- 
ance. 

6. The justification of believers under the Old Testa- 
ment, was in vdi these respects one and the same with 
the justification of believers under the New Testament. 



CHAPTER TWELFTH. 

OF ADOPTION. 

All those that are justified, God vouchsafeth in and 
for his only Son Jesus Christ to make partakers of the 
grace of adoption, by which they are taken into the 
number, and enjoy the liberties and privileges of the 
children of God, have his name put upon them, receive 
the spirit of adoption, have access to the throne of grace 
with boldness, are enabled to cry abba Father, are pitied, 
protected, provided for and chastened by him as by a fa- 
ther, yet never cast off, but sealed to the day of redemp- 
tion, and inherit the promises as heirs of everlasting sal- 
vation. 



CHAPTER THIRTEENTH. 

OF SAN0T1FICATION. 

They that are effectually called and regenerated, being 
united to Christ having a new heart and a new spirit cre- 
ated in them, through the virtue of Christ's death and 
resurrection, are also further sanctified really and per- 



CONFESSION OF FAITH. 277 

sonally through the same virtue, by his word and Spirit 
dwelling in them, the dominion of the whole body of sin 
is destroyed, and the several lusts thereof are more and 
more weakened and mortified, and they more and more 
quickened and strengthened in all saving graces, to the 
practice of all holiness, without which no man shall see 
the Lord. 

2. This sanctification is throughout in the whole man, 
yet imperfect in this life ; there abide still some remnants 
of corruption in every part, whence ariseth a continual 
and irreconcilable war, the flesh lusting against the Spir- 
it, and the Spirit against the flesh. 

3 In which war, although the remaining corruption 
for a time may much prevail, yet throMgh the continual 
supply of strength from the sanctifying Spirit of Christ, 
the regenerate part doth overcome, and so the saints 
grow in grace, perfecting holiness in the fear of God. 



CHAPTER FOURTEENTH. 
OF SAVING FAITH. 

The grace of faith, whereby the elect are enabled to 
believe to the saving of their souls, is the work of the 
Spirit of Christ in their hearts, and is ordinarily wrought 
by the ministry of the word ; by which also, and by the 
administration of the seals, prayer, and other means, it is 
increased and strengthened. 

2. By this faith a Christian believeth to be true what- 
soever is revealed in the word, for the authority of God 
himself speaketh therein, and acteth differently upon that 
which each particular passage thereof containeth, yield- 
34 



278 CONFESSION OF FAITH. 

ing obedience to the commands, trembling at the threat- 
enings, and embracing the promises of God for this life, 
and that which is to come. But the principal acts of sa- 
ving faith are accepting, receiving, and resting upon 
Christ alone, for justification, sanctification, and eternal 
life, by virtue of the covenant of grace. 

3. This faith although it be different in degrees, and 
may be weak or strong, yet it is in the least-degree of it 
different in the kind or nature of it (as is all other saving 
grace) from the faith and common grace of temporary be- 
lievers ; and therefore, though it may be many times as- 
sailed and weakened, yet it gets the victory, growing up 
in many to the attainment of a full assurance through 
Christ, who is both the author and finisher of our faith. 



CHAPTER FIFTEENTH. 

©F REPENTANCE UNTO LIFE AND SALVA- 
TION. 

Such of the elect as are converted at riper years, hav- 
ing sometime lived in the state of nature, and therein 
served divers lusts and pleasures, God in their effectual 
calling giveth them repentance unto life. 

2. Whereas there is none that doth good, and sinneth 
not, and, the best of men may through the power and de- 
ceitfulness of their corruptions dwelling in them, with 
the prevalency of temptation, fall into great sins and 
provocations ; God hath in the covenant of grace merci- 
fully piovided that believers so sinning end falling, be re- 
newed through repentance unto salvation. 



CONFESSION OF FAITH. 279 

3. This saving repentance is an evangelical grace, 
whereby a person being by the Holy Ghost made sensi- 
ble of the manifold evils of his sin, doth by faith in 
Christ humble himself for it with godly sorrow, detes- 
tation of it, and self-abhorrency, praying for pardon and 
strength of grace, with a purpose and endeavor by sup- 
plies of the Spirit, to walk before God unto all well-pleas- 
ing in all things. 

4. As repentance is to be continued through the whole 
course of our lives, upon the account of the body of death, 
and the motions thereof; so it is every man's duty to re- 
pent of his particular known sins, particularly. 

5. Such is the provision which God hath made through 
Christ in the covenant of grace, for the preservation of 
believers unto salvation, that although there is no sin so 
small, but it deserves damnation, yet there is no sin so 
great, that it shall bring damnation on them who truly 
repent ; which makes the constant preaching of repent- 
ance necessary. 



CHAPTER SIXTEENTH. 

OF GOOD WORKS. 

Good works are only such as God hath commanded in 
his holy word, and not such as without the warrant there- 
of are devised by men out of blind zeal, or upon any pre- 
tence of good intentions. 

2. These good works done in obedience to God's com- 
mandments, are the fruits and evidences of a true and 
living faith, and by them believers manifest their thank- 
fulness, strengthen their assurance, edify their brethren, 



280 CONFESSION 0F FAITH, 

adorn the profession of the gospel, stop the mouths of the 
adversaries, and glorify God, whose workmanship they 
are, created in Christ Jesus thereunto, that having their 
fruit unto holiness, they may have the end eternal life. 

3. Their ability to do good works is not at all of them- 
selves, but wholly from the Spirit of Christ : and that 
they may be enabled thereunto, besides the graces they 
have already received, there is required an actual influ- 
ence of the same Holy Spirit to work in them to will and 
to do, of his good pleasure ; yet are they not hereupon 
to grow negligent, as if they were not bound to perform 
any duty, unless upon a special motion of the Spirit, but 
they ought to be diligent in stirring up the grace of God 
that is in them. 

4. They who in their obedience attain to the greatest 
height which is possible in this life, are so far from being 
able to supererrogate, and to do more than God requires, 
as that they fall short of much, which in duty they are 
bound to do. 

5. We cannot by our best works merit pardon of sin, 
or eternal life at the hand of God, by reason of the great 
disproportion that is between them, and the glory to 
come ; and the infinite distance that is between us, and 
God, whom by them we can neither profit, nor satisfy 
for the debt of our former sins ; but when we have done 
all we can, we have done but our duty, and are unprofit- 
able servants. And because as they are good, they pro- 
ceed from his Spirit, and as they are wrought by us, they 
are defiled and mixed with so much weakness and imper- 
fection, that they cannot endure the severity of God's 
judgment. 

6. Yet notwithstanding, the persons of believers being 
accepted through Christ, their good works also are ac- 
cepted in him, not as though they were in this life wholly 



CONFESSION OF FAITH. 281 

unblameable and unreproveable in God's sight, but that 
he looking upon them in his Son is pleased to accept and 
reward that which is sincere, although accompanied with 
many weaknesses and imperfections. 

7. Works done by unregenerate men, although for 
the matter of them, they may be things which God com- 
mands, and of good use both to themselves and others ; 
yet because they proceed not from an heart purified by 
faith, nor are done in a right manner, according to the 
word, nor to a right end, the glory of God ; they are 
therefore sinful, and cannot please God, nor make a man 
meet to receive grace from God ; and yet their neglect of 
them is more sinful and displeasing to God. 



CHAPTER SEVENTEENTH. 
OF THE PERSEVERANCE OF THE SAINTS. 

They whom God hath accepted in his beloved, effectu- 
ally called and sanctified by his Spirit, can neither totally 
nor finally fall away from the state of grace, but shall cer- 
tainly persevere therein to the end, and be eternally sav- 
ed. 

2. This perseverance of the saints depends not upon 
their own free-will, but upon the immutability of the de- 
cree of election, from the free and unchangeable love of 
God the Father, upon the efficacy of the merit and inter- 
cession of Jesus Christ, and union with him, the oath of 
God, the abiding of the Spirit, and the seed of God with- 
in them, and the nature of the covenant of orace, from 
all which ariseth also the certainty and infallibility there- 
of. 

04* 



2B2 CONFESSION OF FAITH. 

3. And though they may through the temptation of 
satan, and of the world, the prevalency of corruption re- 
maining in them, and the neglect of the means of their 
preservation, fall into grievous sins, and for a time con- 
tinue therein, whereby they incur God's displeasure, and 
grieve his Holy Spirit, come to have their graces and 
comforts impaired, have their hearts hardened, and their 
consciences wounded, hurt and scandalize others, and 
bring temporal judgments upon themselves ; yet they are 
and shall be kept by the power of God through faith un- 
to salvation. 



CHAPTER EIGHTEENTH. 

OF THE ASSURANCE OF GRACE AND SAL- 
VATION. 

Although temporary believers, and other unregenerate 
men may vainly deceive themselves with false hopes and 
carnal presumptions of being in the favor of God, and 
state of salvation, which hope of theirs shall perish, yet 
such as truly believe on the Lord Jesus, and love him in 
sincerity, endeavoring to walk in all good conscience be- 
fore him, may in this life be certainly assured that they 
are in a state of grace, and may rejoice in the hope of 
the glory of God, which hope shall never make them 
ashamedi 

2. This certainty is not a bare conjectural and proba- 
ble persuasion, grounded upon a fallible hope, but an in- 
fallible assurance of faith, founded on the blood and righ- 
teousness of Christ, revealed in the gospel, and also up- 
on the inward evidence of those graces, unto which 



CONFESSION OF FAITH. 283 

promises are made, and on the immediate witness of the 
Spirit, testifying our adoption, and as a fruit thereof, 
leaving the heart more humble and holy. 

3. This infallible assurance doth not so belong to the 
essence o( faith, but that a true believer may wait long, 
and conflict with many difficulties before he be partaker 
of it ; yet being enabled by the Spirit to know the things 
which are freely given him of God, he may without extra- 
ordinary revelation, in the right use of ordinary means at- 
tain thereunto : And therefore it is the duty of every one 
to give all diligence to make his calling and election sure, 
that thereby his heart may be enlarged in peace and joy 
in the holy Ghost, in love and thankfulness to God, and 
in strength and cheerfulness in the duties of obedience, 
the proper fruits of thi;> assurance ; so far is it from in- 
clining men to looseness. 

4. True believers may have the assurance of their sal- 
vation divers ways shaken, diminished and intermitted, 
as by negligence in preserving of it, by falling into some 
special sin, which woundeth the conscience, and grieveth 
the Spirit, by some sudden or vehement temptation, by 
God's withdrawing the light of his countenance, suffering 
even such as fear him to walk in darkness, and to have 
no light, yet are they neither utterly destitute of that seed 
of God, and life of faith, that love of Christ and thG 
brethren, that sincerity of heart and conscience of duty, 
out of which by the operation of the Spirit, this assurance 
may in due time be revived, and by the which in the 
mean time they are supported from utter despair. 



234 CONFESSION OF FAITH. 



CHAPTER NINETEENTH. 

OF THE LAW OF GOD. 

God gave to Adam a law of universal obedience writ- 
ten in his heart, and a particular precept of not eating of 
the fruit of the tree of knowledge of good and evil, as a 
covenant of works, by which he bound him and all his 
posterity to personal, entire, exact and perpetual obedi- 
ence, promising life upon the fulfilling, and threatened 
death upon the breach of it, and endued him with power 
and ability to keep it. 

2. This law so written in the heart, continued to be a 
perfect rule of righteousness after the fall oi man, and 
was delivered by God on mount Sinai in ten command- 
ments, and written in two tables, the first four command- 
ments containing our duty towards God, and the other 
six our duty to man. 

3. Beside this law commonly called moral, God was 
pleased to give the children of Israel, as a church under 
age, ceremonial laws, containing several typical ordinan- 
ces, partly of worship, prefiguring Christ, his graces, ac- 
tions, sufferings and benefits, and partly holding forth di- 
vers instructions of moral duties : all which ceremonial 
laws being appointed only to the time of reformation, are 
by Jesus Christ the true Messiah and only law-giver, who 
was furnished with power from the Father for that end, 
abrogated and taken away. 

4. To them also he gave sundry judicial laws, which 
expired together with the state of that people, not oblig- 
ing any now by virtue of that institution, their general 
equity only being still of moral use. 



CONFESSION OF FAITH. 285 

5. The moral law doth forever bind all, as well justi- 
fied persons as others, to the obedience thereof; and that 
not only in regard of the matter contained in it, but also 
in respect of the authority of God the creator, who gave 
it. Neither doth Christ in the gospel any way dissolve, 
but much strengthen this obligation. 

6. Although true believers be not under the law, as a 
covenant of works, to be thereby justified or condemned 2 
yet it is of great use to them as well as to others, in that, 
as a rule of life, informing them of the will of God, and 
their duty, and directs and binds them to walk accord- 
ingly, discovering also the sinful pollutions of their na- 
ture, hearts and lives, so as examining themselves there- 
by, they may come to further conviction of, humiliation 
for, and hatred against sin, together with a clearer sight 
of the need they have of Christ, and the perfection of his 
obedience. It is likewise of use to the regenerate, to re- 
strain their corruptions, in that it forbids sin, and the 
threatenings of it serve to show what even their sins de- 
serve, and what afflictions in this life they may expect 
for them, although freed from the curse thereof threaten- 
ed in the law. The promises of it in like manner show 
them God's approbation of obedience, and what blessings 
they may expect upon the performance thereof, although 
not as due to them by the law, as a covenant of works ; 
so as a man's doing good, and refraining from evil, be- 
cause the law encourageth to the one, and deterreth 
from the other, is no evidence of his being under the 
law, and not under grace. 

7. Neither are the fore-mentioned uses of the law con- 
trary to the grace of the gospel, but do sweetly comply 
with it, the Spirit of Christ subduing and enabling the 
will of man to do that freely and cheerfully which the 
will of God revealed in the law required to be done. 



286 S0NFESSION UF FAITH. 



CHAPTER TWENTIETH. 

OF THE GOSPEL AND OF THE EXTENT OF 
THE GRACE THEREOF. 

The covenant of works being broken by sin, and made 
unprofitable unto life, God was pleased to give unto the 
elect the promise of Christ, the seed of the woman, as 
the means of calling them, and begetting in them faith 
and repentance. In this promise, the gospel, as to the 
substance of it, was revealed, and was therein effectual 
for the conversion and salvation of sinners. 

2. This promise of Christ, and salvation by him, is re- 
vealed only in and by the word of God ; neither do the 
works of creation or providence, with the light of nature, 
make discovery of Christ, or of grace by him, so much 
as in a general or obscure way ; much less that men des- 
titute of the revelation of him by the promise or gospel, 
should be enabled thereby to obtain saving f «ith or re- 
pentance. 

3. The revelation of the gospel unto sinners, made in 
divers times, and by sundry parts, with the addition of 
promises and precepts for the obedience required there- 
in, as to the nations and persons to whom it is granted, 
is merely of the sovereign will and good pleasure of God, 
not being annexed by virtue of any promise to the due 
improvement of men's natural abilities, by virtue of com- 
mon light received without it, which none ever did 
make, or can so do. And therefore in all ages the preach- 
ing of the gospel hath been granted unto persons and na- 
tions, as to the extent or straitening of it, in great vari- 
ety, according to the counsel of the will of God. 

4. Although the gospel be the only outward means of 



CONFESSION OF FAITH. 287 

revealing^Christ/and saving grace, and is, as such, abun- 
d, ntly sufficient thereunto ; yet that men who are dead 
in trespasses, may be born again, quickened or regene* 
rated, there is moreover necessary i n effectual, irresisti- 
ble work of the Holy Ghost upon the whole soul, for the 
producing in them a new spiritual life, without which no 
other means are sufficient for their conversion unto God. 



CHAPTER TWENTY FIRST. 

OF CHRISTIAN LIBERTY, AND LIBERTY OF 
CONSCIENCE. 

The liberty which Christ hath purchased for believers 
under the gospel, consists in their freedom from the guilt 
of sin, the condemning wrath of God, the rigor and curse 
of the law, and in their being delivered from this present, 
evil world, bondage to satan, and dominion of sin, from 
the evil of afflictions, the fear and sting of death, the vic- 
tory of the grave, and everlasting damnation, as also in 
their free access to God, and their yielding obedience 
unto him, not out of slavish fear, but a child-like love and 
willing mind : All which were common also to believers 
under the law, for the substance of them, but under the 
new testament, the liberty of christians is further enl irged 
in their freedom from the yoke of the ceremoni:;l law, the 
whole legal administration of the covenant of grace to 
which the Jewish church was subjected, and in greater 
boldness of access to the throne of grace, and in fuller 
communications of the free Spirit of God, th;>n believers 
under the law did ordinarily partake of 

% God alone is Lord of the conscience, and hath left 



288 CONFESSION OF FAITH. 

it free from the doctrines and commandments of men, 
which are in any thing contrary to his word, or not con- 
tained in it ; so that to believe such doctrines, or to obey 
such commands out of conscience, is to betray true liber- 
ty of conscience, and the requiring of an implicit faith, 
and an absolute and blind obedience, is to destroy liberty 
of conscience, and reason also. 

3. They who upon pretence of christian liberty do 
practise any sin, or cherish any lust, as they do thereby 
pervert the main design of the grace of the gospel to their 
own destruction, so thev wholly destroy the end of chris- 
tian liberty, which is, that being delivered out of the 
hands of our enemies, we might serve the Lord without 
fear, in holiness and righteousness before him all the days 
of our life. 



CHAPTER TWENTY SECOND. 

OF RELIGIOUS Y^ORSHIP, AND OF THE 
SABBATH DAY. 

The light of nature sheweth that there is a God, who 
hath a lordship and sovereignty over all, is just, good, and 
doth good unto all, and is therefore to be feared, loved, 
praised, called upon, trusted in, and served with all the 
heart, and all the soul, and with all the might : But the 
acceptable way of worshipping the true God, is instituted 
by himself, and so limited by his own revealed will, that 
he may not be worshipped according to the imaginations 
and devices of men, or the suggestions of satan, under any 
visible representations, or any other way not prescribed 
in the holy scripture. 



CONFESSION OF FAITH. 281* 

% Religious worship is to God the Father, Son, and 
Holy Ghost, and to him alone ; not to angels, saints, or 
any other creatures; and since the fall, not without a 
mediator, nor in the mediation of any other but of Chrisi 
alone. 

3. Prayer with thanksgiving, being one special part of 
natural worship, is by God required of all men ; but that 
it may be accepted, it is to be made in the name of the 
Son, by the help of his Spirit, according to his will, with 
understanding, reverence, humility, fervency, faith, love, 
and perseverance : And when with others in a known 
tongue. 

4. Prayer is to be made for things lawful, and for all 
sorts of men living, or that shall live hereafter, but not for 
the dead, nor for those of whom it may be known that 
they have sinned the sin unto death. 

5. The reading of the scriptures, preaching and hear- 
ing of the word of God, singing of psalms, as also the ad- 
ministration of baptism and the Lord's supper, are all 
parts of religious worship of God, to be performed in 
obedience unto God, with understanding, faith, reverence 
and godly fear. Solemn humilations with fastings and 
thanksgiving upon special occasions, are in their several 
times and seasons to be used in an holy and religious 
manner. 

6. Neither prayer, nor any other part of religious wor- 
ship, is now under the gospel either tied unto, or made 
more acceptable by any place in which it is performed, or 
towards which it is directed : But God is to be worship- 
ed every where in spirit and in truth, as in private fami- 
lies daily, and in secret each one by himself, so morfi 
solemnly in the public assemblies, which are npt carelessly 
nor willfully to be neglected, or forsaken, when God by 
word or providence calleth thereunto. 

25 



290 



CONFESSION OF FAITH. 



7. As it is of the law of nature, that in general a pro- 
portion of time by God's appointment be set apart for 
the worship of God ; so by his word in a positive, moral 
and perpetual commandment, binding all men in all ages, 
he hath particularly appointed one day in seven for a sab- 
bath to be kept holy unto him, which from the begin- 
ning of the world to the resurrection of Christ, was the 
last day of the week, and from the resurrection of Christ, 
was changed into the first day of the week, which in 
scripture is called the Lord's day, and is to be continued 
to the end of the world as the Christian sabbath, the ob- 
servation of the last day of the week being abolished. 

8. This sabbath is then kept holy unto the Lord, when 
men after a due preparing of their hearts, and ordering 
their common affairs beforehand, do not only observe an 
holy rest all the day from their own works, words, and 
thoughts about their "worldly employments and recreations, 
but also are taken up the whole time in the public and 
private exercises of his worship, and in the duties of ne- 
cessity and mercy. 



CHAPTER TWENTY THIRD. 
OF LAWFUL OATHS AND VOWS. 

A lawful oath is a part of religious worship, wherein 
the person swearing in truth, righteousness and judgment, 
solemnly calleth God to witness what he asserteth or 
promiseth, and to judge him according to the truth and 
falsehood of what he sweareth. 

2. The name of God only is that by which men ought 
to swear, and therein it is to be used with all holy fear 
and reverence : Therefore to swear vainly or rashly by 



CONFESSION OF FAITH. 291 

that glorious and dreadful name, or to swear at all by 
any other thing, is sinful, and to be abhorred : Yet as in 
matters of weight and moment an oath is warranted by 
the word of God, under the New Testament, as well as 
under the old ; so a lawful oath, being imposed by law- 
ful authority in such matters, ought to be taken. 

3. Whosoever taketh an oath warranted by the word 
of God, ought duly to consider the weightiness of so sol- 
emn an act, and therein to avouch nothing but what he 
is fully persuaded is the truth. Neither may any man 
bind himself by oath to any thing, but* what is good and 
just, and what he believeth so to be, and what he is able 
and resolved to perform. Yet it is a sin to refuse an oath 
touching any thing that is good and just, being lawfully 
imposed by authority. 

4. An oath is to be taken in the plain and common 
sense of the words, without equivocation, or mental res- 
ervation. It cannot oblige to sin, but in any thing not 
sinful being taken, it binds to performance, although to 
a man's own hurt; nor is it to be violated, although 
made to heretics or infidels. 

5. A vow, which is not to be made to any creature, 
but God alone, is of the like nature with a promissory 
oath, and ought to be made with the like religious care, 
and to be performed with the like faithfulness. 

6. Popish monastical vows of perpetual single life, 
professed poverty, and regular obedience, are so far from 
being degrees of higher perfection, that they are super- 
stitious and sinful snares, in which no Christian may en- 
tangle himself. 



2^2 CONFESSION OF FAITH. 



CHAPTER TWENTY FOURTH. 

OF THE CIVIL MAGISTRATE. 

God the supreme Lord and King of all the world, hath 
ordained civil magistrates to be under him, over the peo- 
ple for his own glory and the public good ; and to this 
end hath armed them with the power of his sword, for 
the defence and encouragement of them that do good, 
and for the punishment of evil-doers. 

2. It is lawful for Christians to accept and execute the 
office of a magistrate, when called thereunto : in the 
management whereof, as they ought especially to main- 
tain piety, justice and peace, according to the wholesome 
laws of each commonwealth, so for that end they may 
lawfully now, under the New Testament, wage war up- 
on just and necessary occasions. 

3. They who upon pretence of Christian liberty shall 
oppose any lawful power, or the lawful exercises of it, re- 
sist the ordinance of God, and for their publishing of 
such opinions, or maintaining of such practices as are 
contrary to the light of nature, or to the known princi- 
ples of Christianity, whether concerning faith, worship, 
or conversation, or to the power of godliness, or such er- 
roneous opinions or practices, as either in their own na- 
ture, or in the manner of publishing or maintaining 
them, are destructive to the external peace and order 
which Christ hath established in the church, they may 
lawfully be called to account, and proceeded against by 
the censures ol the church, and by the power of the civ- 
il magistrate. Yet in such differences about the doc- 
trines of the gospel, or ways of the worship of God s as 



CONFESSION OF FAITH. 293 

may befal men exercising a good conscience, manifest- 
ing it in their conversation, and holding the foundation, 
and duly observing the rules of peace and order, there is 
no warrant for the magistrate to abridge them of their 
liberty. 

4. It is the duty of people to pray for magistrates, to 
honor their persons, to pay them tribute and other dues, 
to obey their lawful commands, and to be subject to their 
authority for conscience sake. Infidelity, or difference 
in religion doth not make void the magistrate's just and 
legal authority, nor free the people from their due obedi- 
ence to him ; from which ecclesiastical persons are not 
exempted, much less hath the Pope any power or juris- 
diction over them in their dominions, or over any of their 
people, and least of all to deprive them of their domin- 
ions or lives, if he shall judge them to be heretics, or up- 
©n any other pretence whatsoever. 



CHAPTER TWENTY FIFTH. 

OF MARRIAGE. 

Marriage is to be between one man and one woman ; 
neither is it lawful for any man to have more than one 
wife, nor for any woman to have more than one husband 
at the same time. 

2. Marriage was ordained for the mutual help of hus- 
band and wife, for the increase of mankind with a legiti- 
mate issue, and of the church with an holy seed, and for 
preventing of uncleanness. 

3. It is lawful for all sorts of people to marry, who are 
able with judgment to give their consent. Yet it is the 
duty of Christians to marrv in the Lard, and therefore such 

25* 



294 CONFESSION OF FAITH. 

as profess the true reformed religion, should not marry 
with infidels, papists, or other idolaters : Neither should 
such as are godly be unequally yoked by marrying such 
as are wicked in their life, or maintain damnable heresy- 
4. Marriage ought not to be within the degrees of con- 
sanguinity or affinity forbidden in the word, nor can such 
.incestuous marriages ever be made lawful by any law of 
man, or consent of parties, so as those persons may lire 
together as man and wife. 



CHAPTER TWENTY SIXTH, 

OF THE CHURCH. 

The catholic or universal chnrch, which is invisible, 
consists of the whole number of the elect, that have been, 
are, or shall be gathered into one under Christ the head 
thereof, and is the spouse, the body, the fulness of him 
that filleth all in all. 

2. The whole body of men throughout the world/pro- 
fessing the faith of the gospel, and obedience unto God 
by Christ according to it, not destroying their own pro- 
fession by any errors everting the foundation, or un holi- 
ness of conversation, they and their children with them, 
are, and may be called the visible catholic church of 
Chnst, although as such it is not entrusted with any offi- 
cers to rule or govern over the whole body. 

3 The purest churches under heaven are subject both 
to mixture and error, and some have so degenerated as 
to become no churches of Christ, but synagogues of sa- 
tan ; nevertheless Christ always hath had, and ever shall 
have a visible kingdom in this world, to the end thereof, 



CONFESSION OF FAITH. 295 

of such as believe in him, and make profession of his. 
name. 

4. There is no other head of the church but the Lord 
Jesus Christ, nor can the Pope of Rome in any sense be 
head thereof, but is that anti-christ, that man. of sin, and 
son of perdition^ that exalteth himself in the church 
against Christ, and all that is called God, whom the 
Lord shall destroy with the brightness of his coming. 

5. As the Lord in his care and love toward his church, 
hath in his infinite wise providence, exercised it with 
great variety in all ages for the good of them that love 
him, and his own glory ; so according to his promise, we 
expect that in the latter days, anti-christ be.ng destroy- 
ed, the Jews called, and the adversaries of the kingdom 
of his dear Son broken, the churches of Christ being en- 
larged and edified, through a free and plentiful commu- 
nication of light and grace, all enjoy in this world a more 
quiet, peaceable and glorious condition than the} have 
enjoyed. 



CHAPTER TWENTY SEVENTH. 

OF THE COMMUNION OF SAINTS. 

All saints that are united to Jesus Christ, their head 
by his Spirit and faith, although they are not made there- 
by one person with him, have fellowship in his graces, 
sufferings, death, resurrection, and glory : And being 
united to one another in love, they have communion in 
each others' gifts and graces, and are obliged to the per- 
formance of such duties, public and private, as do con- 
duce to their mutual good, both in the inward and out- 
ward man. 



296 CONFESSION OF FAITH. 

2. AH saints are bound to maintain an holy fellowship 
and communion in the worship of God, and in perform- 
ing such other spiritual services as tend to their mutual 
edification, as also in relieving each other in outward 
things, according to their several abilities and necessities : 
which communion, though especially to be exercised by 
them in the relations wherein they stand, whether in fa- 
milies or in churches, yet as God offereth opportunity, is 
to be extended unto all those who in every place call up- 
on the name of the Lord Jesus. 



CHAPTER TWENTY EIGHTH. 

OF THE SACRAMENTS. 

Sacraments are holy signs and seals of the covenant of 
arace, immediately instituted by Christ, to represent him 
and his benefits, and to confirm our interest in him, and 
solemnly to engage us to the service of God in Christ, 
according to his word. 

2. There is in every sacrament a spiritual relation, or 
saciamental union between the sign and the thing sig- 
nified ; whence it comes to pass, that the names and ef- 
fects of the one are attributed to the other. 

3. The grace which is exhibited in or by the sacra- 
ments rightly used, is not conferred by any power in them, 
neither doth the efficacy of a sacrament depend upon the 
piety or intention of him that doth administer it ; but up- 
on the work of the Spirit, and the word of institution, 
which contains together with a precept authorizing the 
use thereof, a promise of benefit to worthy receivers. 

4. There be only two sacraments ordained by Christ 



CONFESSION OF FAITH. 297 

our Lord in the gospel, that is to say, baptism and the 
Lord's supper ; neither of which may be dispensed by 
any but a minister of the word lawfully called. 

5. The sacraments of the Old Testament, in regard of 
the spiritu 1 things thereby signified and exhibited, were 
for substance the same with those of the New. 



CHAPTER TWENTY NINTH. 

OF BAPTISM. 

Baptism is a sacrament of the New Testament, or- 
dained by Jesus Christ, to be unto the party baptized, a 
sign and seal of the covenant of grace, of his ingraffing 
into Christ, of regeneration, of remission of sins, and of 
his giving up unto God through Jesus Christ, to walk in 
newness of life ; which ordinance is by Christ's own ap- 
pointment to be continued in his church, until the end of 
the world. 

2. The outward element to be used in this ordinance 
is water, wherewith the party is to be baptized in the 
name of the Father, and of the Son, and of the Holy Ghost, 
by a minister of the gospel lawfully called thereunto. 

3. Dipping of the person into the water is not neces- 
sary, but baptism is rightly administered by pouring or 
sprinkling water upon the person. 

4. Not only those that do actually profess faith in, and 
obedience unto Christ, but also the infants of one or both 
believing parents are to be baptised, and those only. 

5. Although it be a great sin to contemn or neglect 
this ordinance, yet grace and salvation are not so insep- 
arably annexed to it, as that no person can be regenera- 



293 CONFESSION OF FAITH. 

ted or saved without it ; or that all who are baptized are 
undoubtedly regenerated. 

6. The efficacy of baptism is not tied to that moment 
of time wherein it is administered, yet notwithstanding, 
by the right use of this ordinance, the grace promised is 
not only offered, but really exhibited and conferred by the 
Holy Ghost to such (whether of age or infants) as that 
grace belongeth unto, according to the counsel of God's 
own will in his appointed time. 

7. Baptism is but once to be administered to any per- 
son. 



CHAPTER THIRTIETH. 

OF THE LORD'S SUPPER. 

Our Lord Jesus in the night wherein he was betrayed, 
instituted the sacrament of his body and blood, called the 
Lord's supper, to be observed in his churches to the end 
of the world , for the perpetual remembrance, and shew- 
ing forth of the sacrifice of himself in his death, the seal- 
ing of all benefits thereof unto true believers, their spir- 
itual nourishment and growth in him, their further en- 
gagement in and to all duties which they owe unto him, 
and to be a bond and pledge of their communion with 
him, and with each other. 

. 2. In this sacrament Christ is not offered up to his Fa- 
ther, nor any real sacrifice made at all for remission of 
sin of the quick and dead, but only a memorial of that 
one offering up of himself upon the cross once for all, and 
a spiritual oblation of all possible praise unto God for the 
same ; so that the popish sacrifice of the mass (as they 



CONFESSION OF FAITH. 299 

call it) is most abominable injurious to Christ's own on- 
ly sacrifice, the alone propitiation for all the sins of the 
elect. 

3. The Lord Jesus hath in this ordinance appointed 
his ministers to declare his word of institution to the 
people, to pray and bless the elements of bread and wine 
and thereby to set them apart from a common to an holy 
use, and to take and break the bread, to take the cup, and 
(they communicating also themselves) to give both to 
the communicants, but to none who are not then present 
in the congregation. 

3. Private masses, or receiving the sacrament by a 
priest, or any other alone, as likewise the denial of the 
cup to the people, worshipping the elements, the lifting 
them up, or carrying them about for adoration, and the 
reserving them for any pretended religious use, are all 
contrary to the nature of this sacrament, and to the in- 
stitution of Christ. • 

5. The outward elements in this sacrament duly set 
apart for the uses ordained by Christ, have such relation 
to him crucified, as that truly, yet sacramentally only, 
they are sometimes called by the name of the things they 
represent, to wit, the body and blood of Christ ; albeit in 
substance and nature they still remain truly and only 
bread and wine as they were before. 

6. That doctrine which maintains a change of the sub- 
stance of bread and wine, into the substance of Christ's 
body and blood, (commonly called transubstantiation) De- 
consecration of a priest, or any other way, is repugnant not 
to the Scripture alone, but even to common sense and 
reason, overthroweth the nature of the sacrament, and 
hath been, and is the cause 1 of manifold superstitions, 
yea, of gross idolatries. 

7. Worthy receivers outwardly partaking of the visi- 



300 CONFESSION OF FAITH. 

ble elements in this sacrament, do then also inwardly by 
faith, really and indeed, yet not carnally and corporally, 
but spiritually, receive and feed upon Christ crucified, 
and all benefits of his death ; the body and blood of 
Christ being then not corporally or carnally in, with or 
under the bread and wine, yet as really but spiritually 
present to the faith of believers in that ordinance, as the 
elements are themselves to their outward senses. 

8. All ignorant and ungodly persons as they are unfit 
to enjoy communion with Christ, so are they unworthy 
of the Lord's table, and cannot without great sin against 
him, whilst they remain such, partake of these holy mys- 
teries, or be admitted thereunto ; yea, whosoever shall 
receive unworthily, are guilty of the body and blood of 
the Lord, eating and drinking judgment to themselves. 



CHAPTER THIRTY FIRST. 

OF THE STATE OF MAN AFTER DEATH, AND 
OF THE RESURECTION OF THE DEAD. 

The bodies of men after death return to dust, and see 
corruption, but their souls (which neither die nor sleep) 
having an immortal substance immediately return t© 
God, who gave them, the souls of the righteous being 
then made perfect in holiness, are received into the high- 
est heavens, where they behold the face of God in light 
and glory, waiting for the full redemption of their bodies : 
And the souls of the wicked are cast into hell, where they 
remain in torment, and utter darkness, reserved to the 
judgment of the great day : Besides these two places of 
souls separated from their bodies, the scripture acknow- 
ledged none. 



CONFESSION OF FAITH. 



301 



2. At the last day such as are found alive shall not die, 
but be changed, and all the dead shall be raised up with 
the self-same bodies, and none other, although with dif- 
ferent qualities, which shall be united again to their souls 
for ever. 

3. The bodies of the unjust shall by the power of 
Christ be raised to dishonor ; the bodies of the just by his 
Spirit unto honor, and be made conformable to his own 
glorious body. 



CHAPTER THIRTY SECOND. 

OF THE LAST JUDGMENT. 

God hath appointed a day wherein he will judge the 
world in righteousness by Jesus Christ, to whom all 
power and judgment is given of the Father ; in which 
day, not only the apostate angels shall be judged, but 
likewise all persons that have lived upon earth, shall ap- 
pear before the tribunal of Christ, to give an account of 
their thoughts, words and deeds, and to receive according 
to what they have done in the body, whether good or evil. 

2. The end of God's appointing this day, is for the 
manifestation of the glory of his mercy in the eternal sal- 
vation of the elect, and of his justice in the damnation of 
the reprobate, who are wicked and disobedient : For 
then shall the righteous go into everlasting life, and re- 
ceive that fullness of joy and glory, with everlasting re- 
ward in the presence of the Lord, but the wicked, who 
know not God, and obey not the gospel of Jesus Christ, 
shall be cast into eternal torments, and be punished with 

26 



-302 CONFESSION OF FAITH. 

everlasting destruction from the presence of the Lord, 
and from the glory of his power. 

3. As Christ would have us to be certainly persuaded 
that there shall be a judgment, both to deter all men from 
sin, and for the greater consolation of the godly in their 
adversity ; so will he have that day unknown to men, 
that they may shake off all carnal security, and be always 
watchful, because they know not at what hour the Lord 
will come, and may be ever prepared to say, Come, Lord 
Jesus, come quickly. AMEN. 



APPENDIX. 

CONGREGATIONAL AND PRESBYTERIAN 

HEADS OF AGREEMENT* 



A good understanding, attended with much harmony 
of feeling and action, has existed between the Congrega- 
tionalists and Presbyterians from the beginning. The 
endeavors of many good and discerning men have been 
exerted to promote this harmony ; deeming it to be an 
object, intimately connected with the peace and interests 
of Zion. In the year 1690 an important paper was 
drawn up by the ministers of London, for the purpose 
of laying a broad basis of union between the two sects ; 
in the formation of which Increase Mather, then resi- 
dent in England, is said to have been highly instrumen- 
tal. These articles or heads of agreement are as follows : 

I. Of Churches and Church Members. 

We acknowledge our Lord Jesus Christ to have one 
Catholic Church or Kingdom, comprehending all that 
are united to him, whether in heaven or earth. And do 
conceive the whole multitude of visible believers^ and 
their infant seed, (commonly called the Catholic visible 
Church) to belong to Christ's spiritual kingdom in 
this world. But for the notion of a Catholic visible 
Church here, as it signifies its having been collected 
into any formed society, under a visible common head 
on earth, whether one person singly, or many collective- 
ly, we, with the rest of Protestants, unanimously dis- 
claim it. Eph. i. 10, 22, and 44. Eph. v. 27. 1 Cor. 
xii. 12, 13. Gen. xvii. 7. Acts ii. 39. Mat. xxiii. 7 
—10. 

II. We agree, that particular societies of visible saints^ 



304 



APPENDIX. 



who, under Christ their head, are statedly joined togeth- 
er, for ordinary communion with one another in all the 
ordinances of Christ, are particular churches, and are to 
be owned by each other, as instituted churches of Christ, 
though differing in apprehensions and practice, in some 
lesser things. J Cor. xiv. 2, 3, and i. 2. and xii. 27. 
Rev. i. 4. Rom. xiv. I. 

III. That none shall be admitted as members, in or- 
der to communion in all the special ordinances of the 
gospel, but such persons as are knowing and sound in 
the fundamental doctrine of the Christian religion, with- 
out scandal in their lives ; and to a judgment regulated 
by the word of God, are persons of visible holiness and 
honesty ; credibly professing cordial subjection to Jesus 
Christ. Pro. xix. 2. Acts viii. 32. 2 Tim. ii. 19. Ezek. 
xliy. 9. Rom. x. 10. 2 Cor ix. 13. 

IV. A competent number of such visible saints, (as 
before described) do become the capable subjects of sta- 
ted communion in all the special ordinances of Christ 
upon their mutual declared consent and agreement to walk 
together therein according to gospel rule. In which de- 
claration, different degrees of explicitness, shall no ways 
hinder such churches from owning each other, as insti- 
tuted churches. 1 Cor. xiv. 23. Acts xx. 7, and ii. 41 , 
42. Rom. xiv. 3. 

V. Though parochial bounds be not of divine right, 
yet for common edification, the members of a particular 
church ought (as much as conveniently may be) to, live 
near one another. 1 Thess. v. 11, 12, 13. Heb. x. 25. 

VI. That each particular church hath right to choose 
their own officers ; and being furnished with such as are 
duly qualified and ordained according to the gospel rule, 
hath authority from Christ for exercising government, 
and of enjoying all the ordinances of worship within it- 
self. Acts vi. 2. Titus i. 5, 6, 7. 1 Tim. iv. 14. Mat. 
xviii. 17. 2 Cor. xi. 2. 

VII. In the administration of church power, it belongs 
to the Pastors and other Elders of every particular church, 
if such there be, to rule and govern, and to the brother- 
hood to consent according to the rule of the gospel. 1 
Tim. v. 17. Heb. iii. 17. 1 Cor. iv. 1, and v. 4. 2 
Cor. vi. 8, 10. 



APPENDIX. 305 

VIII. That all professors as before described, are 
bound in duty, as they have opportunity to join them- 
selves zsjized members of some particular Church; their 
thus joining, being part of their professed subjection to 
the gospel of Christ, and an instituted means of their es- 
tablishment and edification ; whereby they are under the 
pastoral care, and in case of scandalous or offensive walk- 
ing, may be authoritatively admonished or censured for 
their recovery, for vindication of the truth, and the church 
professing it. Acts ii. 47, and v. 13. 2 Cor. x. 13. 
Heb. x. 24, 25. 1 Thess. v. 12, 14. Acts xx. 28. 

IX. That a Visible Professor, thus joined to a par- 
ticular Church ought to continue steadfast with the said 
chure-k.; and not forsake the ministry, and ordinances 
there dispensed, without an orderly seeking a recom- 
mendation unto another Church, which ought to be giv- 
en, when the ease of the person apparently requires it. 
Acts ii. 42. Heb. x. 25. Rom. xvi. 1, 2. 



II. Of the Ministry. 

I. We agree that the ministerial office is instituted by 
Jesus Christ for the gathering, guiding, edifying and 
governing of his church ; and to continue to the end of 
the world. Eph. iv. 11, 12. Mat. xxviii. 19, 20. 

II. They who are called to this office ought to be en- 
dued with competent learning and ministerial gifts, as 
also with the grace of God, sound in judgment, not no- 
vices in the faith and knowledge of the gospel ; without 
scandal of holy conversation, and such as devote them- 
selves to the work and service thereof. 2 Tim. ii. 24. 
Rom. xii. 6. 1 Tim. Hi. 2, 3, 4, 5, 6, 7. Tit. i. 6 7. 
1 Tim. iv. 16. 

III. That ordinarily none shall be ordained to the 
work of this ministry, but such as are called and chosen 
thereunto by a particular church. Acts xiv. 23. 

IV. That in so great and weighty a matter as the 
calling and choosing a pastor, we judge it ordinarilv re- 

26* 



oOo APPENDIX. 

quisite, that every such church consult and advise with 
the pastors of neighboring congregations. Prov. xi. 14, 
and xv. 22. 

V. That after such advice, the persons consulted about 
being chosen by the brotherhood of that particular church 
over which he is to be set, and he accepting, be duly or- 
dained and set apart to his office over thern; wherein 'tis 
ordinarily requisite that the pastors of neighboring con- 
gregations concur with the preaching Elder or Elders, if 
such there be. Acts xiv. 23. i. 23. & xiii. 23. 1 Tim. iv. 14. 

VI. That whereas, such ordination only is intended 
for such as never before had been ordained to the minis^ 
terial office; if any judge, that in case also of the removal 
of one formerly ordained, to a new station, or pastoral 
charge, there ought to be a like solemn recommending 
him and his labors to the grace and blessing of God, no 
different sentiments or practice herein^ shall be any oc- 
casion of contention, or breach of communion among us. 
Phil, iii, 15, Eph. iv. 2, 3. 

VII. It is expedient that they who enter on the woik of 
preaching the gospel, be not only qualified for the commu- 
nion of saints ; but also, that" except in cases extraordi- 
nary, they give proof of their gifts and fitness for the work, 
unto the pastors of churches of known abilities, to discern 
and judge of their qualifications ; that they may be sent 
forth with solemn approbation and prayer ; which we 
judge needful, that no doubt may remain concerning 
then being called unto the work; and for preventing (as 
much as in us lieth) ignorant and rash intruders. 1 Tim 
i, 22, and iii. 6. 



III. Of Censure^. 

I. As it cannot be avoided, but that in the purest 
churches on earth, there will sometimes offences and 
scandals arise bv reason of hypocrisy and prevailing cor- 
ruption, so Christ hath made it the duty of every church 
to reform itself, by spiritual remedies, appointed by him : 



APPENDIX. 307 

to be applied in all such cases, viz. Admonition and Ex- 
communication. Mat, viii. 7. Heb. xii. 15. Titus iii. 
10. 1 Cor. v. 6. 

II. Admonition, being the rebuking of an offending 
member in order to conviction, is in case of private Of- 
fences to be pei formed according to the rule in Mat., 
xviii. 15, 16, 17, and in case of public offences openly 
before the church, as the honor of the gospel, and the 
nature of the scandal shall require, and if either of the 
admonitions take place for the recovery of the fallen per- 
son, all further proceedings in a way of censure are 
thereon to cease, and satisfaction to be declared accord- 
ingly. 1 Tim. i, 20. Mat. xviii. 15, 17. 

III. When all due means are used, according to the 
order of the gospel, for the restoring an offending and 
scandalous brother, and he, notwithstanding, remains 
impenitent, the censure of excommunication is to be 
proceeded unto ; wherein the pastor and other elders (if 
there be such) are to lead and go before the Church; 
and the brotherhood to give their consent in a way of 
obedience unto Christ, and to the Elders, as over them 
in the Lord. Mat. xviii, 15, 16, 17. Tit. iii. 10. 1 Cor. 
v. 1 Thes. v. 5, 12. 

IV. It may sometimes come to pass, that a church 
member, not otherwise scandalous, may fully withdraw, 
and divide himself from the communion of the Church 
to which he belongeth. In which case, when all due 
means for the reducing him prove ineffectual, he having 
thereby cut himself off from that church's communion ; 
the church may justly esteem and declare itself discharg- 
ed of any further inspection over him. Heb. x. 25. Rom. 
xvi. 17. 2 Thes. iii. 14. 



IV. Of Communion of Churches. 

I. We agree that particular churches ought not to 
walk so distinct and separate from each other, as not to 
have care and tenderness towards one another. But 



308 APPENDIX* 

their pastors ought to have frequent meetings together, 
that by mutual advice, support, encouragement and broth- 
erly intercouse, they may strengthen the hearts and hands 
of each other in the ways of the Lord. Acts. xv. 23, 
and xx. 17, 28. 

II. Thst none of our particular churches shall be 
subordinate to one another, each being endued with 
equality of power from Jesus Christ. And that none of the 
said particular churches, their officer or officers, shall 
exercise any power, or have any superiority over any 
other church or their officers. Rev. i. 4. Cant. viii. 8. 
1 Cor. xvi. 19. Acts xv. 23. 

III. That known members of particular churches con- 
stituted as aforesaid, may have occasional communion 
with one another in the ordinances of the gospel, viz*: 
the Word, Prayer, Sacraments, Singing of Psalms, dis- 
pensed according to the mind of Christ : unless that 
church with which they desire communion, hath any 
just exception against them. Acts xviii. 27. Rom. xvi. 

i; 2. 2 Cor. iii. 1 . 1 Cor. xii. 13. 

IV. That we ought not to admit any one to be a mem- 
ber of our respective congregations, that hath joined 
himself to another, without endeavors of mutual satisfac- 
tion of the congregation concerned. Heb. xiii. 1. 1 Cor. 
xiv. 40. 

V. That one church ought not to blame the proceed- 
ings of another, until it hath heard what the elders or 
messengers of the church charged, can say in vindication 
of themselves, from any charge of irregular *or injurious 
proceedings. Matt. vii. 1. Prov. xviii. 17. Deut. xiil 
14. 

VI. That we are most willing and ready to give an ac- 
count of our church proceedings to each other, when de- 
sired, for preventing or removing any offences that may 
arise among us. Likewise we shall be ready to give the 
Right Hand of Fellowship, and walk together according 
to the gospel rules of communion of churches. 1 Pet. iii. 
15. Rom. xiv. 10. Acts xi. 2, 3, 4, 18. Josh. xxii. 13, 
21, 30. Gal. ii. 9. Col. ii. 5. I Pet. iv. 10, 11. 1 Cor. 
x. 24. Rom. i. 15. Gal. vi. 10. 



APPENDIX. 309 

V. Of Deacons and Ruling Elders. 

\ We agree, the office of a Deacon is of xlivine appoint- 
ment, and that it belongs to their office to receive, lay 
out, and distribute the church's stock to its proper uses, 
by the direction of the pastor and brethren, if need be. 
And whereas, divers are of opinion, that there is also the 
office of Ruling Elders, who labor not in word and doc- 
trine, and others think otherwise ; we agree that this dif- 
ference make no breach among us. Acts vi. 3, 5, 6. 
Phil. i. 1 1 Tim. iii. 8—13. Rom. xii. 8. 1 Cor. xii. 
28 ; 1 Tim. v. 17. Phil. iii. 15, 16. 



VI. Of occasional Meeting of Ministers, Ape. 

I. We agree that in order to concord, and in other 
weighty and difficult cases, it is needful and according 
to the mind of Christ, that the ministers of the several 
churches be consulted and advised with about such mat- 
ters. Prov. xxiv. 6. Acts xv. 26. 

II. That such meetings may consist of smaiier or 
greater numbers, as the matter shall require. 

III. That particular churches, their respective elders 
a»d members, ought to have a reverential regard to their 
judgment, so given, and not dissent therefrom without 
apparent grounds from the word of God. Acts xvi. 4 5. 
1 Cor. xiv. 32, 33. Gal. i. 8. 1 Pet. iv. 11. 



VII. Of our Demeanor towards the Civil Magistrate. 

We do reckon ourselves obliged continually to pray 
for God's protection, guidance and blessing, upon the ru- 
lers set over us. 1 Tim. ii. 2. Psal. xx. 1 — 4, and lxxii. 1. 

II. That we ought to yield unto them not only subjec- 



310 APPENDIX. 

tion in the Lord, but support, according to our station 
and abilities. Matt. xxii. 21. Rom. xiii. 5, 6. Neh. v. 18. 
Ill That if at any time, it shall be their pleasure to 
call together any number of us, to require an account of 
our affairs, and the state of our congregations, we shall 
most readily express all dutiful regard to them herein. 
Isa. xlix. 23. 2 Chron. xxix. 4—11. Rom. xiii. 1. Tit. 
in. 1. 



VIII. Of a Confession of Faith. 

As to what appertains to soundness of judgment in 
matters of faith, we esteem it sufficient that a church ac- 
knowledge the Scriptures to be the word of God, the per- 
fect and only rule of faith and practice, and own either 
the doctrinal part of those commonly called the Articles 
of the Church of England, or the Confession or Cate- 
chisms, shorter or larger, compiled by the Assembly at 
Westminster, or the Confession agreed on at the Savoy, 
to be agreeable to the said rule. 2 Tim. i. 13. Eph. iv. 
5. Phil. ii. 1, 2. 



IX. Of our Duty and Deportment towards them that 
are not in Communion with us. 

I. We judge it our duty to bear a Christian respect to 
all Christians, according to their several ranks and sta- 
tions, that are not of our persuasion or communion. 1 
Pet. ii. 17. Rom. xii. 10. Gal. vi. 2. Eph. iv. % Rom. 
xiv. tot. 

II. As for such as may be ignorant of the principles 
of the Christian religion, or of vicious conversation, we 
shall in our respective places as they give opportunity, 
endeavor to explain to them the doctrine of life and sal- 



APPENDIX. 311 

vation, and to our utmost persuade them to be reconcil- 
ed to God. 2 Tim. ii. '25. 2 Cor. v. 11, 20. 

III. That such who appear to have the essential re- 
quisites to church communion, we shhll willingly receive 
them in the Lord, not troubling them with disputes 
about lesser matters. Rom. xiv. 1. 

Aswe assent to the forementioned Heads of Agree- 
ment, so we unanimously resolve, as the Lord shall ena- 
ble us to practise according to them. 



SAYBROOK ARTICLES OF DISCIPLINE. 

The ministers of Connecticut met together in Synod 
in the year 1708. " The Cambridge Platform," says 
Trumbull's History of Connecticut, chap. xix. " which, 
for about sixty years, had been the general plan of disci- 
pline and church fellowship in New England, made no 
provision for the general meeting- of ministers, or for 
their union in associations or consociations," &c. To 
supply this defect, as far as the churches of Connecticut 
were concerned, seems to have been a principal object of 
their meeting together. 

When assembled, they owned, and consented to the 
Congregational Confession of Faith, which had been 
adopted in 1680, as already given, with the addition, as 
it would seem, of Scripture references of their own. 
They also owned, and consented to the Congregational 
and Presbyterian Heads of Agreement, which were fra- 
med in 1662, and form the first Article of this Appendix. 
But their principal work was the drawing up of the fol- 
lowing fifteen Articles for the administration of church 
discipline, which have laid the foundation for methods of 
procedure in Connecticut, somewhat different from those 
of the great body of the churches. 

I. That the Elder or Elders of a particular church, 
with the consent of the Brethren of the same, have pow- 
er and ought to exercise church discipline according to 
th^ rule of God's word, in relation to all scandals that fall 



312 APPENDIX. 

out within the same. And it may be meet in all cases of 
difficulty for the respective pastors of particulr churches, 
to tike advice of the elders of the churches in the neigh- 
borhood, before they proceed to censure in such cases. 
M.it xviii. 17. Heb. xiii. 17. 1 Cor. v. 4, 5, 12. 2 Cor. 
ii. 6. Prov xi. 14. Acts xv, 12. 

I!. That the churches which are neighboring each to 
the other, shall consoci- te for mutually affording to each 
other such assistance as may be requisite, upon all occa 
sionsecciesiastical. And that the particular pastors and 
churches, within the respective counties in this govern- 
ment, shall be one consociation (or more if they sh 11 
judge meet,) for the end aforesaid. Psal. cxxii. 3, 4, 5, 
and cxxxiii. 1 Eccl. iv 9 — 12. Acts xv. 2, 6, 22, 23. 
1 Tim. iv. 14. 1 Cor. xvi. 1. 

III. That all cases of Scandal that fall out within the 
circuit of any of the aforesaid consociations shall be 
brought to a council of the Elders, and also messengers 
of the churches within the said circuit, i. e. the churches 
of one consociation, if they see cause to send messen- 
gers, when there shall be need of a council for the deter- 
mination of them. 3 John ix. 10. 1 Cor. xvi. 1. Gal. 
vi. 1, 2. 2 Cor. xiii. 2. Acts xv. 22, 2 Cor. viii. 23. 

IV. That according to the common practice of our 
churches, nothing shall be deemed an actor judgment of 
any council, which hath not the major part of the Elders 
present concurring, and such a number of the messengers 
present as makes the majority of the council : Provided 
that if any such church shall not see cause to send any 
messengers to the council, or the persons chosen by them 
shall not attend ; neither of these shall be any obstruction 
to the proceedings of the council, or invalidate any of 
their acts. Acts xv. 23 1 Cor. xiv. 32,33. 

V. That when any case is orderly brought before any 
council of the churches, it shall there be heard and deter- 
mined, which (unless orderly removed from thence) shall 
be a final issue and all parties therein concerned shall sit 
down and be determined thereby. And the council, so 
hearing, and giving the result or final issue, in the said 
case as aforesaid, sh-11 see their determination, or judg- 
ment duly executed and attended in such way or manner, 



APPENDIX- 313 

as shall in their judgment be most suitable and agreeable 
to the word of God. Acts xv. [ Cor. v. 5; II Cor, 
ii. 6, 11, and xin. 2 ; Phil. in. 15; Rom. xiv. 2,3. 

VI. That, if any Pastor and church doth obstinately 
refuse a due attendance and conformity to the determina- 
tion of the council, that hath the cognisance of the case, 
and determineth it as above, after due patience used, they 
shall be reputed guilty of scandalous contempt and dealt 
with as the rule of God's word in such case doth provide, 
and the sentence of non-communion shall be declared 
against such Pastor and church. And the churches are 
to approve of the said sentence, by withdrawing from the 
communion of the Pastor and church which so refuseth 
to be healed. Rom. xiv. 17; Mat. xvm. 15, 16, 17, 
by proportion. Gal. u. 11 — 14; II Thess. in. 6, 14, 

VII. That in case any difficulties shall arise in any of 
the churches in this colony, which cannot be issued with- 
out considerable disquiet, that church, in which they arise 
(or that minister, or member aggrieved by them,) shall 
apply themselves to the council of the consociated 
churches of the circuit, to which the said church belongs, 
who, if they see cause, shall thereupon convene, hear 
and determine such cases of difficulty, unless the matter 
brought before them, shall be judged so great in the na- 
ture of it, or so doubtful in the issue, or of such general 
concern, that the said council shall judge best that it be 
referred to a fuller council, consisting of the churches of 
the other consociation within the same county, (or of the 
next adjoining consociation of another county, if there 
be not two consociations in the county where the difficul- 
ty ariseth,) who together with themselves shall hear,, 
judge, determine and finally issue such case according to 
the word of God. Pro. xi. 14; I Cor. xiv. 33, and 
xiv. 24, by proportion. 

VIII. That a particular church, in which any difficul- 
ty doth arise, may, if they see cause, call a council of the 
consociated churches of the circuit, to which the said 
church belongs, before they proceed to sentence therein, 
but there is not the same liberty to an offending brother 
to call the said council, before the church to which he 
belongs proceed to excommunication in the said case, 

27 



314 APPENDIX. 

unless with the consent of the church. Acts xv. 2 ; 
Mat. xviii. 15, 16,17. 

IX. That all the churches of the respective consocia- 
tions shall choose, if they see cause, one or two members 
of each church, to represent them in the councils of the 
said churches, as occasion may call for them, who shall 
stand in that capacity, till new be chosen for the same 
service, unless any church shall incline to choose their 
messengers anew, upon the convening of such councils. 
Acts xv. 2, 4; II Cor. viii. 23. 

X. That the minister or ministers of the county towns, 
and where there are no ministers in such towns, the two 
next ministers to the said town, shall, as soon a6 
conveniently may be, appoint a time and place, for the 
meeting of the Elders and messengers of the churches in 
the said county, in order to their forming themselves into 
one or more consociations, and notify the said time and 
place to the Elders and churches of that county, who 
shall attend at the same, the Elders in their own persons, 
and the churches by their messengers, if they see cause 
to send them. Which Elders and messengers so assem- 
bled in council, as also any other council hereby allowed 
of shall have power to adjourn themselves as need shall 
be, for the space of one year, after the beginning or first 
session of the said council, and no longer. And that 
minister, who was chosen at the last session of any coun- 
cil, to be moderator, shall, with the advice and consent 
of two more Elders, (or in case of the moderator's death, 
any two Elders of the same consociation,) call another 
council within the circuit, when they shall judge there is 
need thereof. And all councils may prescribe rules as 
occasion may require, and whatsoever they shall judge 
needful within their circuit, for the well performing, and 
orderly managing their several Acts, to be attended by 
them, or matters that come under their cognizance. Phil. 
iv. 8; I Cor. xiv. 40; Phil. iii. 15, 16 ; Rom. xiv. 2, 3. 

XI. That if any person or persons orderly complained 
of to a council, or that are witnesses to such complaints, 
(having regular notification to appear,) shall refuse or 
neglect so to do, in the place, and at the time specified 
in the warning given, except they or he give some satis- 
fying reason thereof to the said council, they shall be 



APPENDIX. 315 

judged guilty of scandalous contempt. Col. ii. 5; Heb, 
xiii. 17 ; I Thess. v. 14. 

XII. That the teaching Elders of each county shall be 
one association, (or more if they see cause,) which asso- 
ciation or associations shall assemble twice a year at 
least, at such time and place as they shall appoint, to 
consult the duties of their office, and the common inter- 
est of the churches, who shall consider and resolve ques- 
tions and cases of importance which shall be offered by 
any among themselves, or others, who also shall have pow- 
er of examining and recommending the candidates of the 
ministry to the work thereof, Ps. cxxxiii. 1 ; Acts xx. 
17, 28—32, Mai. ii. 7; Mat. v. 14; Deut. xvii. 8, 9, 
10; I Tim. v. 22; II Tim. ii. 15; I Tim. iii. 6, 10; 
Rom. x. 15 ; I Tim. iv. 14. 

XIII. That the said associated pastors shall take no- 
tice of any among themselves, that may be accused of 
scandal, or heresy unto, or cognizable by them, examine 
the matter carefully , and if they find just occasion shall 
direct to the calling of the council, where such offenders 
shall be duly proceeded against. Lev. xix. 17 ; I Cor. 
v. 6 ; Tit. iii. 10, 11 ; Isa. Iii. 11 ; Mai. iii. 3 ; Tit. i. 6 
—9 ; Deut. xiii. 14 ; III John ix. 10 ; Rev. ii. 14, 15 ; 

I Tim. i. 20, and iv. 14. 

XIV. That the said associated pastors shall also be 
consulted by bereaved churches, belonging to their asso- 
ciation and recommend to such churches, such persons 
as may be fit to be called and settled in the work of the 
gospel ministry among them. And if such bereaved 
churches shall not seasonably call and settle a minister 
among them, the said associated pastors shall lay the 
state of such bereaved churches before the General As- 
sembly of this colony, that they may take such order con- 
cerning them, as shall be found necessary for their peace 
and edification. II Cor. xi. 28; Phil. ii. 19, 20, 21 ; 

II Tim. ii. 15; Tit. i. 6—10; Isa. xlix. 23. 

XV. That it be recommended as expedient, that all 
the associations of this colony do meet in a general asso- 
ciation by their respective delegates, one or more out of 
each association once a year, the first meeting to be at 
Hartford at the time of the general election next ensuing 
the date hereof, and so annually in all the counties sue- 



316 



APPENDIX. 



cessively, at such time and place, as they the said dele- 
gates shall in their annual meetings appoint. Heb. xiii. 1, 



EXPLANATORY ARTICLE. 

It appears, that some difference of opinion or some mis- 
understanding, as already intimated at § i 60, had arisen in 
respect to Article XIII. At a session of the General As- 
sociation of Connecticut in 1822, a committee previous- 
ly appointed for the purpose, made the following report 
in respect to that article. — 

' That, having examined all the articles of the Saybrook 
Platform, they are decidedly of opinion, that there is 
nothing contained in the twelve first articles, which re- 
fers at all to the subject of accusing or arraigning a pas- 
tor before a Consociation ; but what they contain on the 
subject of accusation and trial for scandal or heresy, refers 
exclusively to churches, and the private members of 
churches. They furthermore conceive, that the lth 
article is decisive, that it is the duty of an Association to 
receive an accusation against a pastor belonging to it, and 
to make provision for his trial before the Consociation ; 
and your committee are convinced, that the Platform 
does not warrant a Consociation to receive an accusa- 
tion against a pastor, unless it come through the hands of 
the Association, of which he is a member- Such must 
be the procedure in all Consociations, which have no 
constitution except the Saybrook Platform. While your 
Committee assert this without hesitation, to prevent any 
misapprehension, they state, that they are well aware, 
that there are in Connecticut Consociations, which have 
other written constitutions, containing express provision 
for bringing a complaint against a pastor directly to the 
Consociation, and authorizing the Consociation without 
any intercourse with an Association, to proceed, direct* 
Iy to a trial of him." 



APPENDIX. 



317 



LEGAL RIGHTS 

OP CHURCHES AND PARISHES. 

Churches are corporate bodies. — Power of the churches 
to hold property. — A church ought not to lose its property 
in consequence of separating from the parish. — Nature 
and powers of " parishes. — Disssolution of the ministerial 
contract. — Powers of the parish in respect to places of 
worship. — Legal rights of ministers. 

It may be of some practical importance, to introduce 
into this Appendix the prevalent views in regard to the 
legal character and rights of churches and parishes. Al- 
though the subject can be stated only in brief, the peace 
and stability of our religious institutions seems to require, 
that its outlines at least should be understood. 

I. And, in the first place, it is to be observed, that 
churches are bodies corporate, although perhaps, in some, 
parts of the country at least, existing without a formal act 
of incorporation by the legislature. Such an act is not 
necessary to their existence as corporations. Bodies may 
become corporate by mere prescription, and without an 
express act of incorporation, and they are often recog- 
nized as such by the Supreme authority. Many towns 
have become corporations in this way.* Churches, 
therefore, having become corporations either by legisla- 
tive enactment, or by common law, may maintain a perpet- 

* There area number of enactments by the legislature of 
Massachusetts, which, either directly or indirectly, authorize or 
acknowledge the existence of churches as corporations. Acts, 
passed in the years 1641 and 1660, give liberty, (which by the 
way, they would have possessed, if it had not been given,) to 
religious persons, to form themselves into a church state, to 
choose officers, to admit or expel members, &c. By a Jaw of 
1786, churches are expressly constituted corporations, with 
power to receive donations, and with other powers. And with- 
out doubt similar enactments may be found in the legislative. 
records of other States. 

27* 



318 



APPENDIX. 



ual succession ; and possess certain rights, which they can 
legally defend in their united or corporate capacity. The 
members of a church are generally inhabitants of the par- 
ish ; but membership in a parish is not absolutely essen- 
tial to membership in the church, nor, on the other hand, 
does membership in a church necessarily imply member- 
ship in a parish. They are, in most respects, distinct 
corporate bodies, although in general existing and acting 
together, and forming for certain purposes a sort of com- 
bined corporation. And this view is not only agreeable 
to the established Order of these churches ; but has been 
sanctioned by legal decision. Mass. Reports, Burr vs. 
the First Parish in Sandwich. 

II. And agreeably to these views, churches may hold 
property for themselves, and independently of the Parish, 
with which they are connected, such as baptismal fonts, 
furniture for the Lord's supper, property designed for the 
assistance of the poor and suffering members, and also pro- 
perty designed for the support of a minister. As churches 
are to be considered corporations for these purposes in 
particular among others, viz. to baptize, administer the 
Lord's supper, assist the poor, and maintain the preach- 
ing of the Word, the objects, for which they exist as dis- 
tinct and authorized bodies, would, in a great measure 
fail, unless they were permitted to hold property of the 
kind, and for the ends above stated. (See Mass. Rep. 
Baker et. al. vs. Fales.) 

III. It would seem to follow, therefore, from what has 
been said, that the connection, existing between the 
church and parish is a mere matter of agreement. And 
hence, being distinct corporations except so far as they 
reciprocally agree in an unity of interests and objects, they 
may separate from each other, whenever they please, al- 
though they have previously acted together for certain 
common purposes. And, therefore, it would seem to be 
reasonable and just, that a church, separating from its 
parish in a body, (that is to say, a majority of them sep- 
arating by proceeding and voting in the usual way,) 
should hold the property, which had previously been in 
its possession, unless it appear to have been given to the 
church on the condition, or implied condition, of its re- 
maining in a particular place, or sustaining a relation to 



APPENDIX. 319 

a particular parish. But generally property cannot be 
supposed to have been given in this* way, inasmuch as 
churches often find it necessary to separate from parishes, 
and since it is undoubtedly their duty so to do, whenever 
any important ecclesiastical rights, the acknowledgement 
of which was understood to be the basis of their union, 
are invaded. The property, therefore, ought in right to 
go with the body, (that is, with the majority of the church) 
except it be detained from it in consequence of such con- 
ditions as above alluded to. 

It is well known, that a decision of a different tendency, 
{Baker et al. vs. Fates,) has been given in the Supreme 
Court of Massachusetts. It has been there decided, that 
in case of a schism in a church, (the minority remaining 
and the majority seceding, and going off from the parish,) 
the body left behind constitutes the original church, and 
holds the property. It is true, that the opinion there ex- 
pressed, which implies, that a church is not a moveable 
body, but necessarily a sort of fixture or appendage of the 
parish, is not accordant with the spirit, at least, of the de- 
cision in the case of Burr vs. the inhabitants of the First 
Parish in Sandwich ; but like all decisions from so high 
an authority, it has had its weight. Although undoubt- 
edly made without any intentional injustice to the parties 
concerned, the decision, referred to in the case of Fales, 
has been regarded by the Congregational churches, as an 
infringement of their rights. Nevertheless, such is their 
confidence in the principles of our government, and in the 
wisdom and justice of its administrators, they hope for 
suitable redress, whenever they shall have taken the pains 
which is incumbent on them, to make their ecclesiastical 
organization more distinctly and fully known. 

Congregationalists assert, (and certainly it belongs to 
them to judge,) that churches may exist alone, and with- 
out parishes ; as is the fact in some colleges and theologi- 
cal institutions at the present time. And where it is 
otherwise, their whole ecclesiastical history shows that 
there is no necessary and indissoluble connection between 
the two, (see § § 64, 65, of this work,) but, on the con- 
trary, their connection is often dissolved. 

Now let us observe the operation of the decision refer- 
red to. — A church finds it necessary by a majority, more 



-320' APPENDIX. - 

or less, to dissolve its connection with a particular parish J 
a few remain behind of their own accord, or the parish 
may take such measures as to influence and detain a small 
number. These organize themselves anew, and although 
they are perhaps not one tenth in number of the original 
body, take all the property. Without doubt, if property 
were given to the church on the condition of its remain- 
ing with the parish, or if that were the fair understanding 
from all the circumstances of the case, it would be right 
for the new church, formed in the parish, to hold it. But 
if the property were evidently given without such or a 
similar condition, express or implied, then it is contended 
by the Congregational churches, that such a disposition 
of it would be utterly contrary to justice ; especially when 
it is taken into view, that all religious bodies are them- 
selves the judges, and the only proper judges of their own 
organization and principles of proceeding. 

IV. We pass from the consideration of the legal pow- 
ers and rights of churches to those of parishes. — Parishes, 
as well as churches, are corporate bodies, being constitu- 
ted such, either by statute or usage The rights and pow- 
ers of parishes are limited by the objects, for which they 
are incorporated, and therefore are few. They may join 
with the church in electing and supporting^ minister ; 
they may erect and repair houses of public worship ; they 
may hold parsonages and other property for the support of 
the ministry. But it would seem both from usage, and 
from the legal decisions, which have been given on the 
subject, that they have no authority to grant monies, ex- 
cept for settling and supporting ministers, for Jbuilding 
houses of public worship, and for the charges arising 
from, and necessarily connected with these objects. — 
Mass. Reports, Milford vs. Godfrey et al. 1. Pick. 

The Usage of Congregationalists, granting the church 
the privilege of taking the lead in the settlement of a min- 
ister, and giving to the parish merely the power of con- 
curring or non-concurring, has been recognized in legal 
decisions. — " The parish, when the ministerial office is 
vacant, from an ancient and respectable usage, wait until 
the church have made choice of a minister, and have re 
qested the concurrence of the parish, and if the parish do 
not concur, the election of the church is a nullity ; and if 



APPENDIX. 321 

the parish do concur, then a contract of settlement is 
made wholly between the parish and minister, and is ob- 
ligatory on them only." Mass. Reports, Burr vs. the in- 
habitants of First parish in Sandioich, vol. ix. p. 277. 

V. It is common, and in all cases is desirable, that 
the contract should be written and explicit, so that each 
party may know, when it has been violated. It is not 
according to the usage of the churches for either the min- 
ister or the parish to assume the responsibility of judging 
for themselves, whether the contract has been violated or 
not. That is a subject to be determined by a Council of 
neighboring churches ; but as parishes approach nearer 
the character of civil, than of ecclesiastical corporations, it 
is not customary for the parish to call the Council, nor 
for the churches sent to to regard such an invitation. 
The parish make known their wishes to the church, and 
the church call the Council ; and such is the intimate 
connection existing between the church and parish, in re- 
lation to the pastor, that a refusal of the church to comply 
with the request of the parish, under such circumstances, 
would, in ordinary cases, be a just ground of complaint. 
So that, while the parish have a negative on the church 
in the settlement of a minister, the church have a nega- 
tive on the parish in his dismissal ; sometimes a direct 
negative, but more frequently it is exercised through the 
medium of a Council. 

A church may also take the first steps towards dismiss- 
ing a minister. If he be immoral, or neglect his pastor- 
ral duties, or fail in other respects as a minister, they may 
think it best not to wait for any steps towards a removal 
on the part of the parish. If the church, in view of the 
minister's misconduct, call a Council, and the Council 
decide, he has forfeited his ministerial character, or that 
his connexion with the church as a minister shall be dis- 
solved, it releases the parish from all pecuniary obliga- 
tion, although they do not take any measures themselves. 
This is reasonable, because the vote of the parish in the 
settlement at first was only a concurrence with that of 
the church ; the judgment and choice of the church were, 
according to Congregational Order, necessarily antece- 
dent to the proceedings of the parish, and of course vir- 
tually formed a condition of the engagements entered 



322 APPENDIX. 

into by the parish. This condition being removed, and 
he heing no longer pastor of the church, his relation as 
minister to the parish ceases at the same time, and the 
latter are released from their obligations to support him. 

Again, if the parish are desirous to release themselves 
from the ministerial obligation, and are fixed in the opin- 
ion, that the minister has violated his contract, either ex- 
press or implied, and the church, nevertheless, refuse to 
call a Council after all their solicitations to that effect, 
they may assume the responsibility of judging for them- 
selves. They may vote, if they please, not to pay him ; 
which will of course bring the subject, if the minister 
deems it best, before a court and jury, who are considered 
competent to determine, whether he is immoral, neglects 
his parochial duties, &c. although the subject would more 
properly have been submitted to a Council, if it could 
have been obtained. (See Dedham Case and Considera- 
tions on Congregational Polity, Note C.) 

VI. Rebuilding plages of worship.— It was remark- 
ed that the powers of parishes are limited by the ob- 
jects, for which they are incorporated. They may build 
houses of worship, but after they are built, the pew-hold- 
ers, who purchase in them, possess a right, independently 
of that of the parish. Still the power of the parish re- 
mains to a certain extent. By common consent and com- 
mon practice, each meeting-house pertains to some one 
parish, and not to another ; and it may be taken down by 
a vote of that parish, and rebuilt on the same place. The 
form of the edifice at its rebuilding may be altered for the 
purpose of rendering it more convenient, notwithstanding 
the owners of pews therein are in consequence deprived 
of their property in them. This is suitable and right ; 
for the meeting-house, although it is. now immediately 
owned by pew-holders, is held by them on the condition 
and with the understanding, that it is to be employed for 
the religious purposes of a particular corporation, viz. the 
parish. Nevertheless, when the parish destroy and re- 
build a meeting-house, they are under obligations to pro- 
vide an indemnity for the pew-holders on equitable prin- 
ciples. And if this is not done, the parish, it has been de- 
cided, is liable to an action for damages, Mass, Reports^ 



APPENDIX. 323 

vol. xxii. Gay vs. Baker. Daniel vs. Wood et al. 1. 
Pick. 

VII. Legal rights of pastors. — By the laws of the 
land, and by the common law, ministers may not only 
hold parsonage lands, designed for their support, but may 
sue and defend in all actions, touching the same. But 
they cannot alienate such lands for any time longer than 
their continuance as ministers, unless with the consent 
of the church or of the parish, as the case may be, which 
holds them in trust. They possess the property not in 
their own, but in the right of the church or parish.-^ 
Mass. Reports, Bigelow's Digest, p. 450. 



CONSTITUTION OF THE GENERAL CONFE- 
RENCE OF MAINE. 

Article 1. This Conference shall be called, The General 
Conference of Maine. 

Art. 2. The General Conference shall consist of six dele- 
gates from each county Conference, which has twenty or more 
churches, three ministers and three laymen: and four dele- 
gates from each county Conference, which has less than twenty 
churches, two ministers and two laymen; and also of the offi- 
cers, delegates to foreign bodies, preachers and committees 
for the times for which they are chosen, and also of the minis- 
ter of the place, where the Conference meet. 

Art. 3. Ordained ministers, who may be present at the 
meetings of this Body, may be invited to sit as honorary mem- 
bers to take part in the deliberations, but not to vote. 

Art. 4. The annual meetings of this Conference shall be 
opened with singing, reading the scriptures, and prayer. 

Art. 5. The presiding officer shall be a Moderator, chosen 
by ballot, to continue in office three years. 

Art. 6. There shall be a Corresponding Secretary, chosen 
by ballot, who shall hold his office for three years, whose duty 
it shall be, to conduct the correspondence of the Conference, 
and also collect information, and, at each meeting, exhibit a 
report on the state of Religion within the limits of this Confe- 
rence. 

Art. 7. A Recording Secretary shall have charge of the 
Records of the Conference, who shall be elected by ballot, 
and hold his office for three years. 



324 APPENDIX. 

Art. 8. The object of the General Conference shal) be, to 
to promote intercourse and harmony among the churches of 
the State, and produce a more extensive co-operation in eve- 
ry good work. 

Art. 9. The several county Conferences shall retain their 
individual right and privileges; and no ecclesiastical power 
or authority shall ever be assumed by the General Conference, 
or be delegated to it. 

Art. 10. This Conference shall meet on the Tuesday be- 
fore the fourth Wednesday of June, annually, at 11 o'clock, 
A. J\i. at the place at which the Maine Missionary Society 
shall hold their annual meetings. 

Art. 11. The Conference shall establish its own By-Laws, 
and regulations subject to alterations at their future meetings. 

Art. 12. This Conference may interchange friendly cor- 
respondence with other religious bodies in the habit of such 
intercourse 

Art. 13. At each meeting of the Conference a first and se- 
cond preacher shall be appointed by ballot for the next meet- 
ing. 

Art. 14. Any county Conference may withdraw from this 
connection by assigning to the Recording Secretary their rea- 
sons in writing. 

Art. 15. The funds of the Conference, to be raised by a^_ 
contribution at each annual meeting, shall be appropriated, 
after deducting incidental expenses, to the aid of feeble Con- 
ferences. 

Art. 16. The public religious exercises shall be closed by 
the administration of the Lord's Supper. 

Art. 17. The Constitution of this Conference may be alter- 
ed at the annual meetings of this Body, by two thirds of the 
members present. 



END. 



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